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^^^=THE SOUTHERN^^=

PRESBYTERIAN
••• JOURNAL- ••

A Presbyterian monthly magazine devoted to the
statement^ defense and- propagation of the
Gospel, the faith u-hich was once for
all delivered mito the saints.

Volume I — Number 1 MAY 1 942 Yearly Subscription $1.00

OUR SOUTHERN PRESBYTERIAN BANNERS

By Rev. WUliom Childs Robinson. D.D.

THE TRIUMPH OF INCLUSIVISM

By Rev. E. Edwin Paulson. S.T.M.

CHRIST'S WORDS ON WAR AND PEACE

By Rev. Robert F. Campbell. D.D.

THE CHURCH AND WAR

By General Douglas MacArthur

WHY GO ON?

By Rev. Samuel McPheeters Glasgow. D.D.

A UNITED CHURCH
By Rev. D. S. Gage. DJ).

THE FEDERAL COUNCIL

By Rev. Daniel Iverson, D.D.

THE SOUTHERN PRESBYTERIAN JOURNAL

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY

Rev. Henry B. Dendy, D.D., Editor Weaverville, N. C.

Rev. Snmucl McP. Gl..sgow, D.D.
Rev. Robert F. Gribhle, D.D.

Mr. Charles C. Dickinson, Chairman
Rev. Samuel McP. Glasgow, D.D.
Mr. S. Donald Fortson
Rev. R. E. Hough, D.D.

Mr. Benjamin Clayton

Rev. Wilbur Cousar, D.D.

Rev. John Davis

Rev. Graham Gilmer. D.D.

Mr. Tom Glasgow

Rev. J. D. Henderson, D.D.

Rev. Daniel Iverson, D.D.

CONTRIBUTING EDITORS

Rev. Edward Mack, D.D.
Rev. Cecil H. Lang, D.D.

BOARD OF DIRECTORS

Henry B. Dendy, D.D.
T. .\. Painter, D.D.

ADVISORY COMMITTEE

Rev. John W. Carpenter, D.D.
Rev. John Scott Johnson, D.D.
Rev. Wil R. Johnson, D.D.
Rev. Robert King, D.D.
Rev. Joseph Mack
Rev. A. R. McQueen, D.D.

Rev. Wm. Chllds Robinson D.D.
Rev. John M. Wells, D.D.

Rev. John R. Richardson, D.D.

Rev. Cliarlton Hutton

Mr. T. S. McPheetcrs

Dr. L. Nelson Bell, Sec'y-Treas.

Dr. S. B. McPheeters

Judge C. Ellis Ott

Rev. Walter Somerville

Major Calvin Wells

Rev. R. A. White, D.D.

Rev. Twyman Williams, D.D.

Rev. Edgar Woods

APPLICATION FOR ENTRY AS SECOND-CLASS ^L^lTTER IS PENDING

EDITORIAL

WHY?

Why The Jourx.al at this time?

This question has been asked and it justifies a
specific reply. The interesting thing, however, is
that it has been asked by only a few of the hun-
dreds who ha\e sent in subscriptions. To many,
the answer is obvious, and their response has been
enthusiastic.

However, there must be clear justification for
the time, effort and financial outlay involved in
such an undertaking, and we hope now, and in the
coming months, to show that such justification
exists.

The J0URX.A.L has been contemplated for a
long time. Si.x years ago a meeting was held to
discuss its launching. Events of the past twelve
months have convinced us that this is a necessary
task which can no longer be delayed. This move-
ment is therefore not the result of hasty action; it
comes as the result of concerted prayer, thought,
and work.

The civilization of which we are a part is
perched precariously on the edge of an abyss. This
is obvious to all, whether in or outside of the
Church. The tragedy is that, in part, the Christian
Church is to blame.

It is to blame in so far as it has left its God-
given task of preaching the Gospel of salvation
from sin through the Lord Jesus Christ.

It is to blame in so far as it has turned from
faith in, and the preaching of, the Bible as truly
and wholly the Word of God, condoning preach-

ing and teaching calculated to question or destroy
this precious faith.

It is to blame where it has substituted for the
Gospel of redemption u programme of social
reform.

It is to blame to the extent to which it has
stepped out of its spiritual role, to meddle, as the
Church, in political and economic matters and
affairs of State.

It is to blame where, as has so often been the
case, the Gospel message has been diluted and
made pleasant to the taste of unregenerate man;
denying the fact of, and the heniousness of sin,
and the certain doom of the unrepentant sinner.

But, despite these failures of the Church, a re-
turn to a faithful ministry of the Truth can yet,
by the power of the Holy Spirit, provide the
spiritual and moral stamina which is essential for
world stabilization. To this spiritual awakening
and revival The Journal is dedicated.

The Rev. Samuel M. Shoemaker, rector of Cal-
vary Episcopal Church, New York City, for many
years a prominent leader in the Oxford Group
Movement, in turning from that "periphery-
religion" and preaching a manifesto against the
"Golden Rule religion of humanism," calling his
people back to the old Gospel, had this to say in
his now famous sermon of last October 19:

"I have a deep and growing conviction that
what passes among us in these days, for Chris-
tianity is very thin stuff, very remote from the
original to which we are always going back in our
minds to adjust our compasses. I believe that the

THE SOUTHERN PRESBYTERIAN JOURNAL

whole modernistic trend in religion, instead of
getting us free of the accumulated encumbrances
of generations and bringing us back face to face
with the simple realities of Christ, is another en-
cumbrance, another false steer, another path awa\
• from realit\- instead of a path toward it. Some of
us have never caught original Christianity by the
hem. For original Christianity began with the an-
nouncement of something that God had done,
something that God Had given. It was wholly
supernatural, not so much in the sen>e of the
miracidous accompaniments to it, but in the sense
that it was itself a great miracle, because only God
Himself could have created it. Original Chris-
t'anity, true Christianity for all time, is not a
matter of man reaching down to find man ; not a
matter of man trying to live up to a moral code
which he believes pleasing to God, but of man re-
sponding with his whole nature to the mercy and
kindness of God."

Our Southern Presbyterian Church has not
e caped these tendencies to change the Gospel mes-
sage to another gospel. We believe the great ma-
jority in our Church still love the story of God's
redeeming love and power, want to preach it, want
to hear it, and want to know it is being taught in.
our insatutions. However, there are f\iiipto":s to
prove that thi-; attitude is not unanimous.

'J'he underlying and fundamental is^ue is the
integrity of the Scriptures. This integrity is aii
essential foundation of Christian faith and li\ing.
' Da\ id says, "H the foundations be de.stroy-ed, what
can the righteous do?" Attacks on the Word of
God, direct or veiled, because of their ultimate
effect in destroying faith, are in eitect attacks on
the Lord Himself. Germany today is living proof
of the devastating effect of destructive criticism.
Faith cometh by hearing the Word of God, and
this faith brings individual and national right-
eousness.

In taking this position we concede full latitude
for difference of interpretation. For instance, men
of equally deep piety and scholarship may differ on
many interpretations: baptism, the return of the
Lord, etc. But, we are unwilling to admit that a
man has the right, in "interpreting" the facts of
Scripture, to eliminate them from the realm of
fact and place them in the category of fiction or
error. This is not interpretation but presumption
at its worst.

One of the symptoms of the underlying disease
is misapprehension as to the mission of the Church.
The Federal Council has caused confusion and re-
sentment by constant meddling, in the name of the
Church, in economic, political, social and racial
matters, and in the affairs of State. There is in-
controvertible evidence that prior to our entry into

the present war this organization used every avail-
able means to hamper the efforts of our Govern-
ment to prepare for the conflict which seemed in-
evitable. Now that we are in the war, this same
C(juncil is already preparing the terms of peace
which it propo:es to foster. Little wonder that
some turn iioni the Church in distress and even
resentment.

The desire for union is, we believe, another
symptom of the present misunderstanding of the
mission of the Church. The union about which
Christ prayed in John 17 was a union of kindred
spirits. L^nion on any other basis is not union but
mesalliance not sanctioned by God. To be specific,
union with the Northern Church under existing
conditions \vould not be union, it would be
absorption, with our individual testimony as a
Church gone, with our agencies disrupted, with
the control of our Church destiny taken from our
hands, and, in the long rtin, certain grievous heart-
ache and disunity. The proper sequence, outlined
by James, is still the right sequence, "First pure,
then peaceable."

The Jourx.al knows tliat a critical spirit can-
not win those who take the opposite position. But
it does believe that a clear presentation of issues
involved can be used, by God's blessing and help,
to keep our Church true to, not only her historical
po^ition, but also to the path God wants us to
walk today. Let us preach the Gospel in season
and out, knowing that it is still the power of God
unto salvation to all who believe.

Brethren, pray for us. Help us maintain this
goal and this spirit by sending us articles or short
incidents calculated to increase our love for our
Lord and His Word, and our effectiveness in
serving Him. — -L.N.B.

Hath God Spoken? If So, Who
Should Interpret His Word,
Himself Or Satan?

'"I'ea, hath God said, Ye shall not eat of every
tre:' of the garden.'" These words constitute the
iirst step in the temptation of Satan to our first
parents which resulted in their sin and fall and
brought all mankind into an estate of sin and
miserw Let us notice that he does not begin Avith
a direct frontal attack on God's spoken Word. He
lea\-es that , for the next logical step. First he
would sow the seed of doubt, "Yea, hath God
said. Ye shall not eat of every tree of the gar-
den .''" One can see the cynical sneer on his face
and h"ar the insinuating intonation of his voice as
h;s diabolical spirit, coming in the giu'se of one
witli superior knowledge and a would-be friend,

THE SOUTHERN PRESBYTERIAN JOURNAL

says: "O, yes? Did he really tell you a thing like
that?" Receiving a positive answer from Eve that
God had thus spoken, he then openly accuses God
of lying and of seeking thereby to withhold some-
thing good from his children, something that they
had every right to possess and which would cause
their eyes to be opened and they would be like
gods. This is Satan's basic principle of temptation
today. It is still, "Hath God spoken," and "Did
He really say that?" Or was not this rather what
He meant? Let us not be deceived, when he thus
speaks, for whether he comes as a man in the
street; as a voice from the pew or even from the
pulpit ; yea, even though he may come in the guise
of a learned college or university or even seminary
professor, it is the voice of Satan and should be so
recognized. His intentions are the same as of old,
to wreck that which is dear to the heart of God.
His agents may be doing his service unwittingly.
This makes them doubly dangerous. As The Sou-
thern Presbyterian Journal begins its ministry to
our Lord and to His Church we want to go on
record as a journal devoted to the statement, de-
fense and propagation of the Gospel, the faith
which was once for all delivered unto the saints.

We are seeking constructive action to safeguard
and foster and propagate the old Gospel of re-
demption through the Saviour. We want to aid in
the pressing national problems of our day through
emphasis on the Bible as truly the inspired word of
God, worthy of the trust and love of all. We be-
lieve this stand can be taken in humility and in
love and that it will commend itself to many.

We believe that the overwhelming majority of
our ministers are sound in the faith, but we also
feel that in the past they have not had a rallying
ground, a place to look for leadership, or a me-
dium through which they might find expression of
common views.

We believe also that such a paper will commend
itself to the membership of our Church who, in
the large, love the old Gospel and want to hear it
preached and know that it is being taught in our
institutions.

We also feel that we need a more vigorous pre-
sentation of evangelistic methods, stories of God's
grace in souls won for Him, and incidents calcu-
lated to strengthen our faith and love and en-
courage us to renewed efforts to serve our Lord.

— H.B.D.

In addition to our fine group of Contributing
Editors we have a large Advisory Committee, both
of which are listed elsewhere in this issue. How-
ever, we want every reader to help us make this
Journal what it ought to be for the glory of God
and the furtherance of His work. We invite your
comments and constructive criticisms. We realize
our own human limitations and handicaps, but we
are praying that God may so guide and direct us
that His will may be done in our lives. May we
ask that you join us in the prayer that The Journal
may be a great blessing to many.?

In addition to our regular Department on Evan-
gelism and Personal Work, we want to carry reg-
ularly suggestions on the other departments of our
Church Program, particularly along the lines of
Sunday School and Young People's Work.

At present it is not our plan to carry advertis-
ing or syndicated articles, as ours is to be only a
monthly journal and our space is so definitely lim-
ited.

All our executive committees are going to the
General Assembly this year with excellent reports.
We have received copies of most of these, as well
as other reports going up from the special ad-
interim committees. We commend these reports to
the prayerful and careful consideration of the
Church, but lack of space forbids our printing or
further commenting thereon at this time.

We will carry a Book Review Section, under the
direction of Rev. John R. Richardson, D.D.,
Pastor of the First Presbyterian Church, Alex
andria, La.

We have received an excellent little booklet of
Questions on the Bible, of which Rev. Frank BJ
Estes, of Orangeburg, S. C, is the Author. These
questions appeared in serial form in The Christian
Observer and many pastors are finding it very
helpful in Sunday School Classes and with theii
Young People. The price is 25 cents and it can be
secured from the Author. — H.B.D

THE SOUTHERN PRESBYTERIAN JOURNAL

Our Southern Presbyterian Banners

BY REV. WILLIAM CHILDS ROBINSON. D.D.

"/;/ the Name of our God ire ii'ill set up our
banners." Ps. 20:5.

"Thou hast ffiveii a banner to them that fear
Thee, that it may be displayed beeause of the truth" .
Ps. 60:4.

AVhen Scottish Prcsb\ terianism was threatened
by Stuart Totalitarianism the leaders of the Church
renewed the Covenant signing that hallowed docu-
ment with blood drawn from their own veins.
Recalling General Leslie from his service under
Gustavus Adolphus, they marshalled an army to
maintain their covenanted faith. As the blue
stocking host gathered flying before each captain's
tent was a blue banner with this inscription, "For
Christ's Crown and Covenant".

When Hampden C. Dubose returned from the
Confederate War he found that the fathers had
fallen asleep, that the generation of young men
who had escaped the sword has missed a college
education, that the theological seminaries were
closed that the colleges had lost their endowments,
that few were left to lead in public prayer and that
the songs of Zion were being sung by mourning
women. But through the sorrows of war and the
humiliation of Reconstruction, our Church was
rich in God. The fathers had lifted their banners
in God and the living God in \vh()m they trusted
did not forsake them.

In another hour of need, we are seeking to wave
the banners which our heroic fathers lifted in the
Name of God. Under these banners there have
come to our people blessing and increase, power
and strength. The God of our fathers is equally
potent to-day. He is the all-sufficient God, all-
sufficient for Himself and all-sufficient for His
people. May His Spirit give us strength to keep
these banners waving from every Southern Pres-
byterian Bethel, every place in which He hath
caused His Name to dwell,: the blue banner of
covenanted loyalty to Christ as the only King in
Zion, the only Head of His body the Church; tbr^
banner of His holy Word; the banner of the
Westminster Standards which testify to His saving
grace and sovereign glory; the banner of missions
as the mission of the Church.

I. The Redeemer is the only King of Zion, the
only Head over His Body the Church. Alexander
Henderson used Psalm 110.1 to set forth the truth
that CJod had placed Christ at His own right

hand to govern his Church. The Church is subject
to Christ alone not to Caesar. As B. M. Palmer
declared at Augusta in 1861, God hath given
Christ to be Head over all things to His body the
Church. I owe allegiance as a citizen to the country
and as a believer to the Church. God has estab-
lished two governments — Church and State — but
neither of these is subject to the other, while I am
subject to both and God is over both.

The Church recognizes the Headship of Christ
when she accepts the system of doctrine, govern-
ment, discipline and worship which He has given
her in His Word and obeys His command to add
nothing thereto (B.C.O. 10). Likewise when she
confines her activities to the functions He has com-
missioned her to perform. God has not given to
the Church the police functions of the magistrate,
but the preaching of His Word, the enforcement
of His law, the gathering and perfecting of His
saints. The Headship of Christ is recognized in
the acceptance of the sufficiencv of the written
Word, the architectonic principle of the Scottish
Covenants. The Church is (Jod's servant proclaim-
ing His revealed will, not His confidential adviser
presuming to supplement that Word in either
worship, discipline or doctrine. The Headship of
Christ is recognized in trying to govern the Church
according to the pattern shown in the Mount of
Scripture.

Presbyterianism is a system of church govern-
ment by courts composed of elders (the presbyters
of Scripture) called of (jod through the suffrage
of His people. These courts are organized to repre-
sent the unity of the Church and to maintain
the authority of Christ speaking in His Word. The
Presbyterian officers receive their call, their au-
thority, their gifts from Christ (Eph. 4).

H. The Bible is the Word of God written, the
sceptre of the King, the mouth of the Lord, the
rule of faith, life and worship. The Fathers of the
Southern Presbyterian Church maintained the in-
fallible truth and Divine authority of the Holy
Scripture in distinction from those critical views
which deny that the Bible is what it professes to
be and what our Lord Jesus Christ declares it to
be. Our Church has had its part in making the
South the Bible belt. In His infinite wisdom God
has given this Book to be a lamp unto our feet and
where its light illumines the way the freedoms of
mankind flourish.

The ver) architecture ut our Presbyterian

THE SOUTHERN PRESBYTERIAN JOURNAL

Churches has testified that we have sought to be
the Church of the Word. According to the Re-
formed Faith, the New Testament altar is in
heaven where the great High Priest ministers, and
that from this heavenly fount the blessings of the
covenant of grace are dispensed by means of the
pulpit where the Word is preached and the Table
where the Lord's Supper is spread.

The Holy Spirit is the author of saving Faith
in Christ and in working faith He uses the
instrument of His own forging, namely, the Word
He hath inspired. It pleases God by the foolishness
of preaching to save, so that faith cometh by hear-
ing and hearing by the Word of Christ. Thus,
"faith has a perpetual relation to the Word, and
can no more be separated from it than the rays
from the sun whence they proceed."

III. As the Apostle repeatedly called his readers
to observe the pattern of doctrine delivered to
them (Rom. 6:17; II Tim. 1:12) so our fathers
at their First General Assembly adopted the West-
minster Confession and Catechisms as their con-
fession of the living God. Our standards recognize
a God who is infinite in majesty and eternal in
love, a sovereign Father and a fatherly Sovereign.
They echo the Saviour's "Father, Lord of heaven
and earth." The consistent Calvinism of these
standards is a vision of God in His majesty, of
the King in His beauty and a consequent sense of
our utter dependence upon Him. We depend upon
God for truth and in the obedience of faith re-
ceive what He has revealed in His Word. We
depend upon God for life and history as we
state in the doctrines of foreordination, creation
and province. We depend upon God for religion,
not seeking to construct human religious master-
pieces, but worshipping the God who has graciously
revealed Himself to Christian faith. Justification
by faith alone means that we depend wholly upon
the work of Christ for acceptance with God, that
He is our Righteousness and that the Holy
Spirit hath enabled us to receive and rest upon Him
alone for salvation.

Our Confession sees God, the Father, first in
creation, God, the Son, first in Redemption, and
God, the Spirit, first in regeneration and seeks to
give God all the glory of the whole saving process.
In words that future events have proven prophetic
Professor A. Lecerf of the theological faculty of
the University of Paris brought this testimony
from a Lutheran colleague to the Edinburg Cal-
vinistic Congress: "Our people need doctrine, a
strong doctrine. I think God has something in store
for His Church, something very dreadful. And
because God knows tliat His Church needs a back-

bone. He is bringing her back to Calvinism which
is the backbone of Christianity."

IV. In immediate connection with the Headship
of Christ, our first General Assembly wrote upon
our banner the Great Commission. Go ye into all
the world and preach the Gospel to every creature
is the great end of our Church's organization and
obedience to it is the indespensable condition of
our Lord's promised blessing. Missions is the one
grand comprehensive object a proper conception
of whose vast magnitude and grandeur is the only
thing which in connection with the love of Christ
can ever sufficiently arouse the Church's energies
and develope her resources, so as to cause her to
carry on with the vigor and efficiency which true
loyalty to her Lord demand, those other agencies
necessary to her internal growth and efficiency.
The Southern Presbyterian Church is a missionary
society and every member is a member for life of
that society.

God has so blessed this banner lifted first by a
Church hemmed in by hostile armies that to-day
we have more members on the foreign field that
we had when we started in the home field. And
though many of our missionaries have had to leave
under the pressure of Japanese conquest, the seed
has been sown and the harvest is certain. It is
interesting to notice that our three ministers who
have done the most noteworthy social service have
been men who most emphatically maintained that
missions was the mission of the Church. While
they were loyally preaching the Gospel in season
and out of season, God gave to Hampden C.
Dubose the added privilege of sharing largely in
the suppression of the opium traffic, to J. Leighton
Wilson to contribute the decisive article which
stopped the African slave trade, and to B. M.
Palmer to deliver the eloquent civic address which
crushed the Louisiana lottery. As these fathers of
the Southern Presbyterian Church administered in
the Church the task which the Founder laid upon
the Church, God gave them the added privilege of
accomplishing noteworthy things as citizens. They
did not confuse the two distinct spheres in which
men ought to serve the one God.

As my distinguished predecessor Dr. R. C.
Reed well said, the Church is an institution that
did not originate in the will of man and that does
not exist to further ends determined by the will
and wisdom of men. "Its mission is to promote the
glory of God and the salvation of men from the
curse of the law." "The Church is an organization
of which Christ is the Head and King, it can speak
only what He has commissioned it to speak."

May the God of all grace give our feeble hands
strength to hold aloft the mighty banners which
the Fathers of the Southern Presbyterian Church
lifted in the Name of our God!

THE SOUTHERN PRESBYTERIAN JOURNAL

The Triumph of Inclusivism

BY REV. E. EDWIN PAULSON, S.T.M.

This significant article by Mr. Paulson is a reprint of the article published in Christianity
Today {Fall Number 1941). // has been included in this issue because of the belief that it
"gives in calm and dispassionate words the story of the declension in faith of a sister Pres-
byterian Church" and that it indicates "a current trend" in other Presbyterian churches.

For more than a quarter of a century a fierce
struggle raged within the Presbyterian Church.
Unfortunately the issues involved in this conflict
have not yet been understood by the rank and file
of either the ministers or laymen in our Church.
As in the case of political conflicts the real issues
have been largely obscured behind personalities so
that attempts have been persistently made to prove
that this controversy was due to the presence in the
Presbyterian Church of a narrow-minded and in-
tolerant group of men. Instead of examining
critically the ideological basis for this difference,
it was charged that members of the protesting
groups were suffering from temperamental idiosyn-
crasies, introversion and other personality malad-
justments. Today many of these men are either
dead or they have left our Church.

Some members of the Presbyterian Church will
rejoice because these so-called trouble-makers have
been expelled. They were regarded by certain indi-
viduals as diseased limbs for which there was no
cure but amputation. However every serious stu-
dent of current church history knows that the
issues involved in this controversy are yet to be
settled. No real problem has ever been solved by
clearing the church of one group of "protestants."
This condition of "all quiet on the theological
front" is certainly not an indication that all is well
within the Presbyterian Church. It is in fact an
ominous sign, for it indicates that many men who
know the issues involved in this controversy have
been willing to subscribe to a policy of appease-
ment, which may or may not insure some kind of
ignominious "peace in our time."

For the purpose of clarity it will be necessary
to review the issues involved in this conflict and
to note how one form of policy triumphed over
another. The basic issue may be stated in two
words: Exclusivism vs. Inclusivism. On one side
were arrayed those who understood Christianity to
be a religion which in its very nature is and must
continue to be an exclusive one ; on the other side
were grouped those who felt there was room in the
Church for all shades and varieties of opinion with
respect to the Christian faith. The question was
not whether one belonged to the Old or New School
of Calvinism, although some believe that the con-
flict had its beginning in that struggle. It was rather

a struggle between those who endorsed the five
points of faith, set forth by the Assembly of 1923,
as the absolute minimum doctrinal basis for
evangelical Christianity, and those who by either
adhering to or by tolerating the tenets of the
Auburn Affirmation, showed that they refused to
be bound by any objective standards of faith. We
must remember that the Church was tending to
become an inclusive one long before the advent
into positions of prominence of the men who
struggle heroically to prevent further lowering of
the doctrinal standards of the Church. Dr. J.
Gresham A'lachen used to say that he was not the
cause of the struggle in the Church, but that he
was merely an occasion. While he was often re-
ferred to as a trouble-maker, this was just as unfair
as it was for Ahab to call Elijah the troubler of
Israel. Just as Ahab and his associates, who forsook
the faith of their fathers, were the real troublers
of Israel, the proponents of a broad inclusivism
were and are the real trouble-makers in the Pres-
byterian Church.

As we look back on these past few years, it be-
comes increasingly evident that Inclusivism has
triumphed even beyond the fondest hopes and ex-
pectations of its advocates. This victory for the
proponents of Inclusivism has resulted, among other
things, in the expulsion or voluntary exodus from
our Church of many conscientious men and women
who love the Lord Jesus Christ in sincerity. Such
fearless defenders of historic Christianity have been
objects of scorn and derision, but history must
honor them as those who dared to place principles
in precedence to policy, valuing the praise of God
above the praise of men.

Many ministers remained within the Church be-
cause they felt that they could not desert thousands
of true believers who did not, and perhaps could
not, grasp the full significance of the subtleties of
theological controversy. Others of us have not seen
our way clear to take a stand that would divide
congregations already too weak to carry on work
effectively. Perhaps still others have been unwilling
to pay the full price which adherence to convictions
would have demanded of them. Many valid reasons
can be given for remaining within the church: not
one can be adduced, however, in favor of cowardly
silence when conditions within the Presbyterian

THE SOUTHERN PRESBYTERIAN JOURNAL

Church demand both vigorous protest and cor-
rective action. The sad thing is not that we have
remained within a Church which has sinned
grievously, but that we have been content to re-
main silent and have been willing to subscribe to a
policy of appeasement which in the end must
inevitably rob us of strength of character and any
distinctive Christian testimony.

As the dangers of "Inclusivism" have become in-
creasingly apparent, the present writer has waited
patiently but in vain for strong protests and warn-
ings from nu'nisters of reputation and unimpeach-
able standing in our Church. Voices have been
strangely silent that promised years ago to proclaim
with unusual brilliancy and clarity the whole coun-
sel of (lod. It is because of this absence of protest
from other and far more qualified sources that the
present writer feels impelled to set down his own
convictions in utter frankness. There is certainly
grave cause for disquiet in the situation which con-
fronts us today, either as ministers or as laymen.
Our Church, which in the past has been a creedal
one glorying in its virile and logical theology, has
granted the highest honors and most important
offices to several men who signed the infamous
Auburn Affirmation, a document which virtualh
nullifies all objective standards of faith. It would
be interesting, if it were not so sad and pathetic, to
note that this happened at the May General As-
sembly but that it was not until September that
an editorial dealing with this vexing subject finally
appeared in the "conservative" weekly of our
Church. In other words a battle that should have
begun in May appeared in the form of a lame
skirmish in September.

It is not the purpose of the present writer to
pass judgment upon the status of our Church,
whether it is officially apostate, as some claim, or
whether it has remained essentially sound, as others
think. 'I'he objective of this article is simply to show
a few of the practical problems with which .a con-
scientious pastor is confronted in a denomination
which has become doctrinally inclusive. It is true
that no one in our denomination is in any direct
way hindered in preaching the Gospel. Because this
is so, some will say, "What is so important about
all this? There are many outstanding preachers of
the Gospel left in our Church. Why are you not
satisfied to do as they are doing?" To such
rationalizations one might be tempted to give a
variety of answers. Conservative Calvinists and
premillenarian dispensationalists are unquestionably
allowed free course in preaching the Gospel in our
Church : equal privileges are afforded those who
do not proclaim the vicarious atonement but who
preach pleasant-sounding moral essays and a form
of sentimental idealism. Does not this appear to be
an almost ideal situation: "Behold, how good and
how pleasant it is for brethren to dwell together in

unity!" Truly a denomination which has espoused
a polic\ of doctrinal latitudinarianism presents an
ideal situation to individuals who are Churchmen
first and theologians secondly. But to men who are
intellectually honest and who are troubled with
certain conscientious scruples, it spells a different
story. Such men know that it would be next to
impossible today to convict an individual in our
church courts for preaching and teaching heretical
doctrines. A man who would dare to institute
charges against another minister on doctrinal
grounds would only be committing ecclesiastical
suicide. There remains but one thing that might be
classified as heres\', and that is a failure to support,
the boards, agencies and institutions of our de-
nomination. Men who have openly refused to
.support denominational agencies have suffered ex-
communication. Others who have been critical of
the boards and agencies or who have displayed too
little enthusiasm for their support have usually been
relegated to positions of comparati\e oblivion. The
sinister shadow of totalitarianism surely lurks in
such practices, proving that when men value any-
thing above utter and implicit obedience to the
Word of God, they gain not the freedom they an-
ticipate but a character-deadening, soul-destroving
bondage.

In an inclusive Church faithful pastors frequently
find themselves in strange predicaments. Let us
suppose that such a pastor has taught his people
over a period of years to love the Bible and all its
essential doctrines. A family in his parish finds
it necessary to move to another place, and so they
come to ask him for his recommendation of a
church in the new community. This pastor is in-
tensely interested in the spiritual well-being of
each member of his family: he is also thoroughly
acquainted with the preaching and program of the
Presbyterian Church in the city to which they are
going, and knows, beyond a shadow of a doubt,
that a positive presentation of the Gospel is not
now being given there. As a faithful shepherd, he
is therefore constrained to advise his own people
to attend the church of another denomination. Of
course a pastor who gives his people such counsel
will be regarded by some as being deliberately dis-
loyal to his denomination. But this is not true.
Because he is deeply concerned about their con-
tinued spiritual growth, he must place loyalty to
the Word of God far above allegiance to his own
denomination.

Young people frequently come to their pastor
to discuss college plans and to obtain his judgment
concerning various institutions. In one instance in
the present writer's pastoral experience two young
people were sent on his recommendation to a Pres-
byterian college. These young people had received
a thorough grounding in the Christian faith and
went to college far better fortified than the ma-

THE SOUTHERN PRESBYTERIAN JOURNAL

jority of youth. It was not long before several
members of the college faculty called in question
the teachings these two boys had received in' their
own church. While their pastor might conceivably
have been wrong in his teaching, such a claim
would actually have constituted an indictment of
the faculty of the leading Seminary of the Presby-
terian Church where the pastor received his train-
ing. One thing is certain: either the faculty of the
seminary or the faculty of the college was guilty of
teaching error. They could not both be right.
When the pastor made a sincere and gracious
effort to call the attention of the Church to this
condition, he was considered to be overly critical
of his brethren in the ministry. He was also in-
timidated by the president of the college. Only the
grace of God can prevent a man from becoming
somewhat bitter when he sees no help forthcoming
from those who must realize how momentous the
issues involved really are. Later, when other young
people came and sought advice, they were recom-
mended to a college of another denomination where
an intelligent faith in the Bible as the Word of
God would not be undermined.

Conscientious Bible-believing pastors are faced
with the same perplexing problem when questions
arise concerning Summer Bible conferences for
young people. For some reason difficult to under-
stand, our denominational conferences are too often
directed by those who hesitate to sound a positive
note as to the need of personal regeneration. To
criticisms raised on this score, the retort commonly
is that the purpose of such conferences is not to
conduct evangelistic services but to train young
Christians for service in the church. On the surface
this might appear to he a valid argument, but when
a pastor discovers the colorless, not to say negative,
qualitv of the teaching offered, he must conclude
that his young people might better stay at home or
be sent to some interdenominational conference
where constructive evangelical teachings will be of-
fered. Yet such a pastor must pay dearly for his
convictions, even being accused of imfaithfulness to
the Church which ordained him. By some he may
be referred to as queer, critical, censorious, unco-
operative and actively disloyal. As a matter of fact
nothing could be further from the truth. A minister
who takes such a stand is merely exercising dis-
cernment and showing real loyalty to the consti-
tution of the Church and to his holy ordination
vows. To say that such a man is disloyal is
equivalent to saying that a man who is loyal to the
constitution of the land is unpatriotic and disloyal
because he cannot subscribe to the tenets and prac-
tices of a certain party that happens to be in power.

Another vexing problem with which a Bible-
believing pastor is faced is the matter of supporting
the agencies of his denomination. There c:in be no
question but that a large percentage of the mis-

sionaries of the Presbyterian Church, both of the
past and the present, have been and are men and
women of unusual ability, devotion to duty, and
high spiritual purpose. The splendid record of Pres-
byterian foreign missionary endeavor is convincing
proof of this. One would think, therefore, that all .
pastors could present the cause of foreign missions
without any deadening inhibitions. However a
careful study of the facts concerning the present
foreign missionary enterprises of our Church soon
reveals that even this sacred area of Christian en-
deavor has not entirely escaped the blight of Tn-
clusivism. Reports from our own missionaries have
shown us that union movements have led to danger-
ous compromise. One can therefore no longer be
assured that money given to the Board of Foreign
Missions will all be used for the perpetuation of
evangelical Christianity. Exactly the same situation
prevails with respect to church endeavors here at
home. All these facts must of necessity serve to
dampen a minister's ardor for promoting the cause
of denominational agencies and institutions. He
finds himself in the anomalous situation, where his
very loyalty to the theology and constitution of his
own Presbyterian Church clashes with his allegiance
to its present policies and practices. All the fore-
going practical problems must be faced by con-
scientious Bible believing pastors who are serving
within a denomination in which doctrinal in-
clusivism holds sway. If they hold true to their
convictions they will be misunderstood and maligned
and their advancement blocked hv influential
ecclesiastical politicians.

During recent months the present writer has
served as a Chaplain in two Army camps. Such
work would seem to afford an avenue of escape
from those troublesome correlates of doctrinal in-
clusivism which must be daily faced in the pastorate.
But this has proved clearly not to be the case. Such
an Army experience only serves to furnish further
evidence of the havoc caused by the operation of
the policy of Inclusivism in our Church. This
writer is forced to record the fact that the majority
of the Presbyterian Chaplains whom he has met
are not men who preach the faith once delivered
unto the saints. Some of them have openly ridiculed
the doctrine of the substitutionary atonement. The
result has been that, when joint services are con-
ducted at a Post, men hear a strong Gospel message
one Sunday and on the next they are forced to
listen to a mild moralistic discourse. It is with
sincerest regret and sorrow of heart that the present
writer feels impelled to testify against men who
are otherwise his friends. The issue so far out-
weighs personalities, however, that to keep silent
is to give assent to such deplorable conditions
within our Church.

One conclusion that may be safely drawn from
all these foregoing illustrations is that many of the

THE SOUTHERN PRESBYTERIAN JOURNAL

Colleges and Seminaries, from which our ministers
come, are not faithful to the Word of God and to
the Reformed Faith. Any minister who possesses a
modicum of theological ability and who has- had a
part in examining men who have recently graduated
from our Seminaries must acknowledge that the
evidence indisputably supports such a generaliza-
tion. Do we not have the right to expect our
seminaries to instruct prospective ministers as to the
true nature of the Church? The Scriptures give
ample warning as to the dangers of doctrinal laxity.
The Apostle who wrote 1 Cor.: 13 also wrote Gal.
1:6-9 and Phil. 3:18. It was John, who has been
referred to as the Apostle of Love, who in his
Third Epistle wrote "If there come any unto you,
and bring not this doctrine, receive him not into
your house, neither bid him God-speed : for he that
biddeth him God-speed is a partaker of his evil
deeds." These facts of Scripture are fully sub-
stantiated by the facts of Church History which
prove decisively that whenever the Church has com-
promised on essential doctrines, it has in large
measure lost its spiritual power and purity of life.

Advocates of a policy of appeasement have re-
fused to face realistically the facts of Scripture and
of history, showing by their very actions that they
are either oblivious or indifferent to the grave dan-
gers now besetting the Church. How vain it is to
talk about church union and to seek for a larger
denomination in the face of conditions bordering
upon apostasy! The parable of the mustard seed
furnishes a telling illustration. From a very modest
beginning, like unto the mustard seed, our Church
has become a great tree, harboring within its
spreading branches a large variety of birds. These
birds build their nests in its spreading limbs and
apparently dominate the life of the tree. Thus
today the Presbyterian Church, with the complete
triumph of Inclusivism, harbors within its spread-
ing branches groups and individuals who are out of

sympathy with or actively hostile to its historic po-
sition and creed and as such have therefore no
organic connection with the source of its life. Like
the fowl in the tree they partake of its shelter and
are afforded protection by its abundant foliage.
They feed upon the fruits and glory in the
culture of our historic faith, but at the same time
they are seeking to destroy the roots which are the
source of its very life and strength. By a systematic
spread of subversive teachings they are creating a
spiritual dryrot that will in time leave the Church
a hollow trunk, unable to withstand the force of
totalitarian storms which are raising havoc with es-
tablished institutions the world over.

Let us not forget that this problem is basically
theological. The triumph of Inclusivism has made
our great Church, which once gloried in the virile
intellectual, moral and spiritual theology of the
Hodges, Warfield, Wilson, Vos, Patton and
Machen, the nurturer of a theological hodge-podge
of Modernism, Buchmanism, Barthianism, subjec-
tivism and sentimentalism. There was undoubtedly
a prophetic note in the words of Doctor J. Gresham
Alachen when he told his students that it would be
necessary for someone to appear who would redis-
cover the Gospel in the Presbyterian Church. At
that time this must have seemed a very extreme
statement, but experience and study have led us to
believe that the beloved Doctor may not have been
so far from the truth. Few thinking men will deny
that the strength and vigor of Presbyterianism have
resided in its thoroughly logical and Biblical theol-
ogy. Modern exponents of Inclusivism either deny
or disregard the truths which have made our
Church great. People who attend Presbyterian
churches today will in all probability learn little
of Calvinistic theology, but worse than that they
will often hear no truly evangelical preaching. The
Lord of the Church alone knows what will be the
final outcome of this lamentable condition.

Churchmen At Sea

Some three hundred and seventy-five delegates
recently attended a conference at Ohio Wesleyan
University under the au.'5pices of the Federal
Council of Churches. Representing many different
denominations the group sought to chart a course
for the time at the end of the war. In general, the
destination apparently in mind is one of inter-
nationalism, collectivism and materialism. We do
not esteem the ecclesiastics in this conference very
good guides. Representing groups which have been
utterly unable to accomplish even the most simple
kinds of unity, they seem hardly fitted to draw the
blueprints for a world organization. They may
swing the top crust of confere:ice-going church-

men, but we doubt if they make much impression
upon the rank and file of church-going Christians.
We judge they look for a totalitarianism, only, of
course, one to their own taste. A quoted statement
describes "a duly constituted world government
of delegated powers: an international legislative
body, an international court with adequate juris-
diction, international administrative bodies with
necessary powers and adequate international police
forces, and provision for enforcing its world-wide
economic authority." This sounds like pacifism
gone belligerent; the Sermon on the Mount "with
teeth in it," and the Gospel at the point of a gun,
all managed by Protestant churchmen who have
never been able to manage their own churches.

— The Presbyterian.

THE SOUTHERN PRESBYTERIAN JOURNAL

Christ's Words on War and Peace

BY ROBERT F. CAMPBELL. D.D.

"He beareth not /lie sivord in vain." (Romans
13:4.)

"Put up again thy sword into its place; for all
thev that take the sword shall perish b\ the sivord."
(Matthew 26:52).

When Paul declares in the first of these texts,
"He beareth not the sword in vain," he is speakin^i
of the civil ruler. He says that God has armed
the civil ruler with a sword, and that in the proper
use of that sword he is a minister of God to punish
evil and evil-doers and to protect men of good-
will, implying also the protection of the state, its
citizens and their rights against those who are
bent on injury or destruction.

Peter's Sword Against Caesar's

In the second text Christ is speaking of the
sword, wielded not by the civil ruler, but by an
individual who draws it in resistance to the civil
authorities. This is clearly seen, if we consider
carefully the circumstances under which the words
were spoken.

Serious charges had been brought against Jesus,
that He had declared He would destroy the temple
and abrogate the law of Moses. And so an order
had been issued by the chief priests and elders
of the Jews for His arrest. Remember that the
Jews and their land were at this time under the
jurisdiction of the Roman Government. It was the
policy of this government to allow the subjugated
nations to make and administer their own laws
under restrictions imposed by the Emperor. This
was true of the Jews in the sphere of their
ecclesiastical laws and religious customs. Under
this provision, authority was granted to the chief
priests and rulers to enforce their ecclesiastical
laws through lightly armed men, known as the
temple police. But all this under the close super-
vision of the Roman Government.

Hence it was that the temple police who were
sent to arrest Jesus were accompanied, as John
tells us in his Gospel, by a band of Roman soldiers
under their captain. It appears, then, that the
arrest was made under this double authority of
Jerusalem and Rome. When they approached to
arrest Jesus, the ardent and impulsive Peter drew
his sword and cut off the ear of one of the servants
of the high priest.

Then it was that Jesus rebuked Peter, saying,
"Put up thy sword again into its place ; for all they
that take the sword shall perish by the sword."

Now, in the light of these facts, what did Jesus
mean by this rebuke.? His meaning has been well

summarized by Bishop Porteus: "We are not to
infer from this reproof that the use of the sword
in self-defence is unlawful ; but that the use of
it against the magistrates and ministers of justice,
which was the case in the present instance, is un-
lawful. It was meant also to check that propensity,
which is but too strong and apparent in a large
part of mankind to have recourse to the sword
on all occasions, and more particularly to restrain
private persons from avenging private injuries,
which they should rather leave to the magistrate
or to God. In all such cases, they who take the
sword unjustly and rashly, will probably, as our
Saviour here forewarns, perish with the sword ;
with the sword of their adversary, or of the
magistrate."

Render Unto Caesar His Dues

In the light of this interpretation it is easy to
see that the teachings of the Apostle Paul in the
thirteenth chapter of Romans are in perfect accord
with the teachings of Jesus.

Remember that when the question of obedience
to the Roman Government in the paying of taxes
was raised, Jesus had said. "Render unto Caesar
the things that are Caesar's, and to God the things
that are God's." In yielding to the arrest, even
when there was no just cause for it, and in re-
buking Peter for resisting, Jesus was rendering
unto Caesar the things that were Caesar's, as He
did in submitting to the judicial trials that followed.

If you or I should be accused of some breach
of the law, of which we were entirely innocent,
and officers of the law were sent by those in au-
thority to arrest us, we should not be justified in
resisting arrest. Our duty would be to render unto
Caesar the submission due to Caesar, as Jesus
taught and as Jesus did.

Paul tells us that we are to render submission,
"not only because of the wrath, but also for
conscience's sake" ; that is, not only that we may
escape the wrath of the civil government for our
disobedience, but also that we may have a good
conscience in the sight of God, who commands us
to obey.

Misapplication Of The Lex Talionis

As Bishop Porteus says, Christ's reproof of
Peter had two purposes: First, to warn us against
resisting officers of the law. And, second, to warn
us against taking the law into our own hands to
avenge personal injuries by the use of force. This
is a key to that saying of Christ's in the Sermon
on the Mount : "Ye have heard that it was said

THE SOUTHERN PRESBYTERIAN JOURNAL

An eye for an eye, and a tooth for a tooth ; but 1
say unto you, Resist not him that is evil ; but who-
soever smiteth thee on thy right check, turn to him
the other also."

This, as you know, is a quotation from the Law
of Moses (Exodus 21:24), which Jesus said He
had come not to destroy but to fulfill. It was
addressed to the administrators of justice, and is a
figurative way of saying that the penalty inflicted
should be in proportion to the seriousness of the
offence. It is a sound principle, and a wise pro-
vision against penalties that are either too light or
too heavy.

But the Scribes and Pharisees taught that this
law justified personal retaliation in kind for pri-
vate injuries. They defended such a procedure by
misapplying to private action what was given as a
guide to the administration of public law.

This provision of the IVIosaic Law still stands as
a rule for the public administration of justice. It
does not forbid but directs the use of force by the
civil government in the infliction of penalties.

Exchanging Garments For Swords

It is remarkable how little Jesus iiad to say
about war. He uses the word on only two occasions,
and one of these in a parable or illustration (Luke
14:31-32.) The other occasion was in His prophetic
address to His disciples a few da\s before His
crucifixion, as recorded by Matthew, j\Iark, and
Luke, in which He foretells "wars and rumors of
wars."

Jesus was born and lived His entire life in a
period of unprecedented peace, the Pax Romana,
or Roman Peace, as it was called. It began with
the victory of Octavius at Actium, 31 B.C., and
lasted till the destruction of Jerusalem by the Ro-
man army under Titus, A.D. 70, a period of 101
years.

It was of this that Milton wrote in the Hynm
of Christ's Nativity:

"No war, or battle's sound
Was heard the world around,
The idle spear and shield were hi^U up-liiing;
The hooked chariot stood
Unstained with hostile blood;

The trumpet spake not to the armed throng."

But Jesus warned His disciples that this era of
peace was soon to be succeeded by a succession of
"wars and rumors of wars." War implies weapons
of war. And it was because of this that He said,
"He that hath no sword, let him sell his garment
(cloak) and buy one." That is, he will be called on
by the government under which he lives and to
which he owes allegiance to enlist and fight, and
in order to get weapons with which to fight he
will have to give up some things that seem as nec-
essary as his outer garment or cloak. This was a

prediction as much as a prescription.

And do you not see that this is what we Ameri-
cans are called on to do today? We have to ex-
change literally some of our garments of arma-
ment and munitions; silk stockings, for instance;
then elastic belts, girdles and garters, raincoats
with rubber, and overshoes ; and tires must be
rationed in order to save rubber for army trucks
and tanks. A good many of our people will have
to learn what their feet and legs were made for.

Church And State Divine Institutions \

Another strange saying of Jesus that needs
elucidation is found in His interview with Pilate,
in which He said : "A^Iy kingdom is not of this
world; if my kingdom were of this world, then
would my servants fight that I should not be \
delivered to the Jews" (to be put to death.) Re-
member that the Jews had accused Him to Pilate
of fomenting sedition, of withholding tribute from
Caesar, and of assuming the royal title, thus at-
tempting to set up a kingdom in opposition to |
Rome. Pilate, therefore, sought an interview with
Him, in which he asked, Art thou the king of |
the Jews? To which Jesus answered, "My king- |
dom is not of this world." It is a spiritual kingdom,
a kingdom based on truth, whose only weapon is
the proclamation of the truth, as revealed in the
Scriptures. But He goes on to declare, "If my .
kingom were of this world, my servants would |
fight that 1 should not be delivered to the Jews," !
implying that it would be their duty as loyal sub- i
jects to defend their King from capture and death.

In these words of Christ we are brought face [
to face with the subject of Church and State,

their divine appointment, and their separate \
functions.

When Jesus spoke of His Kingdom as a Spiritual !

Kingdom, He had in mind the Church as the '

visible representative of that Kingdom on earth, i

When He spoke of the kingdoms of this world.
He had in mind the civil government, the State,
whose authority in its own sphere He had al-
ready recognized, as we have seen.

The failure to grasp Christ's recognition of the
two institutions, the Church and the State, and
their separate spheres, functions and weapons, is
responsible for much of the confused thinking in
regard to the place of war, under God's providential
government, in His plan and purpose for the I
world, and in regard to the Christian's duty in
case the government under which he lives goes to j
war.

The Church and the State are both divinely
appointed institutions under which men are to live, i

The State has been ordained by God, as Creator
and Moral Governor of the world, for man as a

THE SOUTHERN PRESBYTERIAN JOURNAL

social being in contact with and in relation to other
men.

The Church is an institution of God considered
as the Saviour and Restorer of mankind. It deals
with man as a sinner, and its function is to make
known to sinful men the will of God for their
: jl salvation.

j God has put into the hands of each of these
11 institutions a weapon. To the State He has p;iven
ia sword, which is not to be borne in vain, but is to
be used for the ends of social justice, and for the
defence of the State's existence and the protection
of its people.

; To the Church He has given as its weapon, the
1 good news of salvation from sin. The Church is
: to witness to Christ as the Saviour, and through
the proclamation of the Gospel in the power of the
] Holy Spirit, to bring men to repentance of sin
I ;and faith in Christ.

This cannot be accomplished by force, because
' repentance and faith are in their very nature free
' and voluntary acts of the soul.

The State, whose weapon is a sword, has au-
thority to declare war, but it is responsible to
, God for the use it makes of this authority.

; War is "not to be entered into unadvisedly or
' lightly, but reverently, discreetly, advisedly, soberly,
I and in the fear of God." It is a solemn judicial act.

The Church, whose weapons are spiritual, has
no right to declare or wage war. But it is one of
the functions of the Church to declare, in ac-
f cordance with God's Word, that the State is a
\ divine institution, and that it is the obligation of
t all citizens to render due obedience and service to
the State, both in peace and in war, as God has
I ordained. This is specially incumbent on citizens
J, who are Christians, under the law of Christ, to
^ render unto Caesar the things that are Caesar's.

I We have seen how little Christ had to say about
, war. He had almost as little to say about peace,

and in most instances He is speaking of inward

peace, of mind and heart.

le Not Peace But A Sword

But there is one saying of His that seems at
'~ first sight strange and perplexing, Matt. 10:34.
" "Think not that I came to send peace on the earth :
I came not to send peace, but a sword." Strange
words from the mouth of Him who is called "The
" Prince of Peace." What did He mean? The mean-
- ing seems to be that Christ came to introduce prin-
ciples that would inevitably cause divisions and con-
Iv flicts between man and man, and between nation
t and nation.

Qt His ultimate purpose is peace; but an im-
3 mediate purpose is conflict as the only road to

peace. He is first King of Righteousness, \ind after
that also King of Peace.

Offences Must Needs Come

War is one of those offences, or occasions of
stumbling, of which Christ said, "Offences must
needs come, but woe to that man by whom the
offence cometh."

Woe to those who by acts of aggression arc
responsible for armed conflict.

In a sinless world there would be no war, wliicii
is a dreadful manifestation of the corruption of
human nature, and none of the nations at war can
claim perfect freedom from responsibilit> . Our own
nation has not always been free from guilt in its
international policies and practices.

But if those whose general aim is the establish-
ment of freedom and justice for all nations are to
wait until they themselves have a perfect record
of righteousness behind them, they will never act
to carry out their aim. Counsels of perfection are
well worthwhile as ideals toward which we are to
strive. But when they are used to create the in-
feriority complex and to paralyze all effort toward
the attainment of the perfection which they counsel,
they become stumbling blocks to be kicked out of
the path.

War calls forth some of the worst traits of
human nature — hatred, bitterness, and revenge. But
it need not be so. There is such a thing as righteous
indignation without hate. "Be >e angry and sin
not."

General Robert E. Lee was called "a foe without
hate." Gamaliel Bradford says of him, he "breathed
the spirit of lovingkindness into the intolerable
hell of war."

War, on the other hand, calls forth some of the
noblest traits of human nature — courage, loyalty,
self-sacrifice, readiness to endure hardship and to
die for something outside of self, bigger and greater
than self. A soldier who has these traits is held up
in the New Testament as a pattern for those who
would be good soldiers of Jesus Christ.

Leland Stowe, a veteran war correspondent,
tells us in his book. No Other Road To Freedom^
that he has been asked what he personally got out
of covering the war as a correspondent. His reply
is: "I have had very many things which will be
part of me for the rest of my days. But of them
all nothing is richer and more heartwarmingly
real than this: I have had the inestimable privilege
of working and living and sometimes sharing a
small part of their dangers with people for whom
freedom is the breath of life itself, and death — just
an episode. I have been "with little people who
were very great. I have seen what makes man
more than man, and woman more than woman. I

THE SOUTHERN PRESBYTERIAN JOURNAL

have seen the tawdry, shameful abdication of
frightened or greedy persons who would save their
skins or their fortunes at all cost — at any cost. But
I have seen, far more often and again and again,
the sublime grandeur of a great legion of little
people who would make no compromise with false-
hoods, murder, slavery, and dishonor. I have seen
men and women die and, dying, live forever."

Mr. Stowe tells of an Aragon peasant "who
said good-bye to his wife and four small children,
and how he looked back from up the road and saw
them standing close together, a forlorn little group
of forgotten humanity; and then, without a gun
and without any military training, going to face
Nazi-Fascist machine-guns and Nazi-Fascist bom-
bers; and how, looking back, the peasant sighed
and said to his companion, 'It is hard to leave
them — but there is no other road to freedom.' Then
the peasant strode on, toward the front that was
yours and mine."*

The Birthpangs Of A New World

In considering the sins that are associated with
war we are prone to forget the subtler sins of
peace. Ezekiel warns Israel in these words: "Be-
hold, this was the iniquity of thy sister Sodom:
pride, fulness of bread, and prosperous ease."

Have not these men America's sins, and may it
not be that this war has been sent to jolt us out
of our pride, selfishness, and prosperous ease?
Besides, war has no monopoly of bitterness and
hate. Peace, in the sense of cessation of war,
doesn't heal the plague of man's heart, which is the
corruption of his whole nature.

The only peace that will do this is the peace to
be established by Jesus Christ, who is "first king
of righteousness, and after that also king of peace."

He, more than all others, saw life steadily and

I appreciate very much the courtesy of the sug-
gestion contained in your note of April 20, 1931,
and am glad, indeed, to avail myself of the privi-
lege of commenting on the general subject of the
Church in war.

My predominant feeling with reference to the
majority of the replies received by your paper from
19,372 clergymen is that of surprise. Surprise at
the knowledge that so many of the clergymen of
our country have placed themselves on record as
repudiating in advance the constitutional obligations
that will fall upon them equally with all other
elements of our citizenship in supporting the coun-

saw it whole, but was not dismayed or appalled at
what He saw.

He foresaw and foretold wars and rumors of
war. But He was calm and said to His people:
"See that ye be not troubled: for these things |
must needs come to pass, but the end is not yet. ^
For nation shall rise against nation and kingdom '
against kingdom, and there shall be famines and
earthquakes in divers places. But all these things
are the beginning of travail" — that is, of birth [,
pangs. ;

In this age we are living "between two worlds, «
one dead, the other powerless to be born." But
Christ will bring to glorious birth that new world
wherein will dwell righteousness and peace, the
ligitimate daughter of righteousness. '"

"The end is not yet," but it will surely come,
"For the vision is yet for the appointed time, and
it hasteth toward the end, and shall not lie: though jj
it tarry, wait for it; because it will surely come,
it will not delay." (Habakkuk 2:3.) |

"But in the latter days it shall come to pass i
that many peoples shall say. Come ye, and let us i;
go up to the house of the God of Jacob: and he
will teach us of his ways, and we will walk in his
paths. And he will judge between many peoples,;
and will decide concerning strong nations afar: '
off, and they shall beat their swords into plow- "
shares, and their spears into pruning-hooks : nation' *
shall not lift up sword against nation, neither *
shall they learn war any more. But they shall sit "
every man under his vine and under his fig-tree;
and none shall make them afraid : for the mouth *'
of the Lord of hosts hath spoken it." (Mich 2:1-4.)
Amen and Amen!

*By permission of the publishers, Alfred A. Knopf, Inc.,
New York. t«

II;

II
'iii

try in case of need. To exercise privilege without, ||°
assuming attendant responsibility and obligation is
to occupy a position of license, a position appar-
ently sought by men who do not hesitate to avail
themselves of the privileges conferred by our de- *
mocracy upon its citizens, but who in effect pro-
claim their willingness to see this nation perish ^'
rather than participate in its defense. *"

The question of war and peace is one that rests,
under our form of government, in Congress. In "'
exercising this authority. Congress voices the will
of the majority, whose right to rule is the corner-
stone upon which our governmental edifice is built

The Church and War

BY GENERAL DOUGLAS MacARTHUR

THE SOUTHERN PRESBYTERIAN JOURNAL

Under the Constitution, its pronouncement on
such a question is final, and is oblig;atory upon
every citizen of the United States. That men who
wear the cloth of the Church should openly de-
fend repudiation of the laws of the land, with
the necessary implications and ramifications arising
from such a general attitude toward our statutes,
I seems almost unbelievable. It will certainly hearten
"ij every potential or actual criminal and malefactor
who either has or contemplates breaking some other
law. Anomalous as it seems, it apparently stamps
the clergyman as a leading exponent of law
violation at individual pleasure.

I am mindful of the right accorded every Ameri-
can citizen to endeavor by lawful means to secure
such changes in the Constitution or statutes as he
may desire. But to concede to him the right to
defy existing law is to recognize a state of anarchy
I, and the collapse of properly constituted authority.
'"™May I remark, also, that if we acknowledge the
prerogative of the individual to disregard the
obligations placed upon him by American citizen-
ship, it seems only logical to ask him to forego all
rights guaranteed by such citizenship.

It also surprises me that while apparently enter-
ing a plea for freedom of conscience, these clerg>'-
men are attempting to dictate to the consciences of
those who honestly differ from them over questions
of national defense. Their sentiments and implied
efforts are injecting the Church into the affairs
of State and endangering the very principle that
they claim to uphold. Perhaps the greatest privilege
of our country, which indeed was the genius of its
foundation, is religious freedom. Religious freedom,
however, can exist only so long as government
survives. To render our country helpless would
invite destruction not only of our political and
economic freedom, but also of our religion.

=s Another surprise comes in the revelation that so
many seem to be unfamiliar with the struggle of
mankind for the free institutions that we enjoy.
Magna Charta, The Declaration of Independence,
The Emancipation Proclamation, the rights of
small nations, and other birthrights of this gen-
eration have been bought with the high price of
human suffering and human sacrifice, much of it
on the fields of battle.

I am surprised that men of clear and logical
minds confuse defensive warfare with the disease
which it alone can cure when all other remedies
have failed. Do they not know that police systems
and armed national defense are the human agencies
made necessary by the deep-seated disease of indi-
vidual depravity, the menace of personal greed
and hatred ? Should not these clergymen turn their
attention to the individual sinner and rid the coun-
try of crime rather than attack the national keepers

:liout

of the peace, the most potent governmental agency
vet devised for this very purpose? It is a distinct
disappointment to know that men who are called
to wield the sword of the spirit are deluded into
believing that the mechanical expedient of disarm-
ing men will transform hatred into love, and
selfishness into altruism.

May I also express surprise that some have lost
sight of the fact that in none of our past wars have
clergymen been required to bear arms, and that
under the terms of the Geneva Convention, ratified
by the United States in 1907 (Section 130 and
132), chaplains are noncombatants and not
authorized to be armed. And if United States
Army chaplains are ever guilty of using inflam-
matory propaganda, such activity is without war-
rant or authority by any statute or order ever
promulgated in the history of the country.

Perhaps I should also remind them that under
the terms of the League of Nations the United
States would be required to maintain a standing
army of at least a half million men in order to be
able to carry out its mandates. I am curious to
know how many of the clergymen who voted for
the League have read the articles and understand
that under them the peace of the world is to be
maintained in the last analysis by armed militarj'
forces. It is difficult to reconcile the faith of these
people in the efficacy of newly organized inter-
national agencies to keep the peace and enforce
respect for international covenants with their self-
confessed intention to violate the existing laws of
their own long-established government.

A few questions occur to me that could appro-
priately be asked the clergymen who replied to your
questionnaire. In stating that they were in favor
of the United States taking the lead in reducing
armament, even if compelled to make greater pro-
portionate reductions than other countries might
be willing to make, did they know that the existing
total of our land forces, including Regular Army,
National Guard, and Organized Reserves, is about
one-third of one per cent of our population? Did
they know that in other great countries, except
Ormany whose army is limited by treaty, this
ratio is from three to forty-five times as great.? Did
they know our total forces in actual size are ex-
ceeded by those of at least fifteen other nations,
although in population we are exceeded only by
Russia, China and India? Finally, did they con-
sider the words of our Lord as given in the twenty-
first verse of the eleventh chapter of St. Luke:
"When a strong man armed keepeth his palace,
his goods are in peace"?

In all modesty may I not say to the opponents
of national defense that our Lord, who preached
the Sermon on the Mount, later in His career de-
clared : "Think not that I am come to send peace

THE SOUTHERN PRESBYTERIAN JOURNAL

on earth ; I came not to send peace, but a sword"
(iVIatthew 10:34). It is my humble belief that
the religion which He came to establish is based
upon sacrifice, and that men and women who
follow in His train are called by it to the defense
of certain priceless principles even at the cost of
their own lives. And 1 can think of no principles
more high and holy than those for which our na-
tional sacrifices have been made in the past. History
teaches us that religion and patriotism have always
gone hand in hand, while atheism has invariably
been accompanied by radicalism, communism,
bolshevism, and other enemies of free government.

Have not those who oppose our modern and
reasonable efforts for national defense miscalculat-
ed the temper and innate spirit of patriotism in
the average American? The fact that our citizens'
military training camps are oversubscribed long

before the opening of the camps comforts me that
patriotism is still a dominant power in our land.
Any organization which opposes the defense of
homeland and the principles hallowed by the blood
of our ancestors, which sets up internationalism in
the place of patriotism, which teaches the passive
submission of right to the forces of the predatory
strong, cannot prevail against the demonstrated
staunchness of our population. I confidently be-
lie\ e that a red-blooded and virile humanity which
loves peace devotedly, but is willing to die in the
defense of the right, is Christian from center to
circumference, and will continue to be dominant
in the future as in the past.

'I'liis article appeared in "The Army & Navy Register,"
ior date of June 6, 1931, and was reprinted in tiie same
iodical, January 24, 1942, and here reprinted by their spc-

Why Go On?

BY REV. SAMUEL McP. GLASGOW. D.D.

: nlway." Matthew 28:20.
ivas in the ship . . . " Mark

II. Corinthi

"Lo, I am with
"And he (Jcsns)
4:38.

"Therefore . . . ive faint not.
4:1.

In these darkening days, with relentless tragedy
crowding men off the accustomed path of life, as
we stand before the open door of an unknown fu-
ture, this is a primaiy question, pressing for an
adequate answer — "why go on?" Men every-
where must front this question. Many have fum-
bled their answers. Some have let life sag and be-
come careless and cold. Some have quit trying.
Some have quit forever.

Life's gravity current will serve men for a
while, for a sunny while, but there comes a day,
it always comes, when we must scrutinize and
weigh life. When we do, we find that life demands
a motive worthy, adequate, always available.

Thoughtful spirits constantly turn to this mo-
tive, they feel for it, they must be sure it is there,
and they must have their souls certified to the
fact that it is worthy.

Often life becomes snarled, twisted and knotted !
Some sin admitted! Some testing tragedy! Some
sudden change! Is it worthwhile, we say to our
troubled heart, to sit down and patiently untangle
it all again ? Why ? Wh> go on ?

Centuries ago when another war was raging in

Lite-

tlie land of ancient Gaul, a boatman had a highi fctli;
commission to carry a leader, whose identity he
did not know, across a dark lake, through the bit-,
ing wind and the bitter cold, and the beatingi
waves. When the journey was half accomplished,!

the boatman felt his strength almost spent. Thei dtk
moon broke forth now and then from behind thei iin;.'
scuttling clouds, revealing his passenger silent and fcti
impassive. Suddenly the royal passenger, sensing M.
the crisis, arose in the boat, threw back his heavy! flm-t
■loak and revealing his royal identity said, "Rowj isl(
on, my man, row on, your boat carries Caesar!"

The preciousness of the cargo gives a new cou-
rage and motive to the skipper. It summons an in-'
explicable determination. It issues in otherwise im-
possible accomplishments. "Row on, my man, row' '""'^ '
on, your boat carries Csesar." " \

Your Boat Carries Your Own
Personality

"Most of the shadows of the earth are caused
by standing in our own sunlight." Or, as we might?
express it in other words, "Most of the soot thalfl"!*
soils our walls comes from our own chimneys,

Your life, your one life, your one brief life, if|
in your boat. You are the skipper. You must de-
termine its experiences, accomplishments, issues
destinies.

mi :
Hit i

We can lift life high and turn its facets on(( ttmnf,
.ifter another to catch the changing color and 4
beauty and light. Or we can let life fade and die

THE SOUTHERN PRESBYTERIAN JOURNAL

amidst things trivial, unworthy, or soiling. The
issue is determined by the inner spiritual altitude.

The story is told of Dr. Johnson, to whom a
royal messenger was sent with a shilling for a
poem he had written. Disdainfully casting the coin
It the messenger's feet, he said: "My king sends
ne a shilling for a poem because 1 live in an alley.
Go and tell him '\our soul lives in an alley.' " It's
not a question primarily for us, "where do you
ive: " The thing that really counts is "where does
,our soul live?" Many a man lives on the boule-
.ard or in the exclusi\'e residential section, but
das his "soul lives in an alley."

Constant pressure is on us for the finest choices.
How vital it is to be discriminating; to select
hings that are pure and fair, true and of good
■eport. They will be built into the permanent pat-
ern which we shall wear. No one else can skipper
)ur boat. Tragic, indeed, it is to hnd when it is
growing late, life's sun is about to set, that we
lave fastened our lives to something shoddy. Our
laily choices, our constant actions, put the ceiling,
he granite ceiling, upon our future life and de-
lare whether it shall be hampered and constrictcil,
)r limitless and free.

Life — fine life — will not be easy. It is not built
ifter that fashion and some of us are glad that tliis
In s true. The daughter of the South's most distin-
'it cuished commercial chemist, the late Dr. Charles
inj -ierty, is said to have had this experience: Home
ed, or Christmas holidays, her report in Vassar show-
lii d that she had excelled in everything but Botany,
thi Talking it over with her father she expressed the
dlesire to drop Botany. Her father consented, but
1115 dded, "If I were you I wouldn't drop Botany,
in 'd master it." With no further conversation about
ow t she returned to her school after the holidays and
t the Commencement was awarded a scholarship
ijij. n Botany. After her graduation a fellowship in
III iotany was given to her at a graduate university
:^ nd when her preparation was completed she re-
urned to Vassar to teach Botanv.

'0*

"Row on, my man." Let ever\' ounce of strength

nd courage be spent. The cargo is precious and

5 worthy of our best.
Before we move to our second objective, may I
;„|,|ay this further word? Many of the "reverences"
(liji'f other days have lapsed. We have lost them and
■ he world is poorer and life is not quite so fme.
. They have to do with our endurance and courage,
"'"j'ears ago a girl tourist was visiting in Europe the
''^ fiuseum where Beethoven's piano is kept as a
'"'^ acred relic. When the guard was some distance

way she sat down and played the instrument,
iini ontrary to all regulations. The guard returned
;in( nd said, "Paderewski visited this shrine recently."
Iiliifo which the young girl, in eagerness to enlarge

,er experience, said, "I suppose he also played on

this piano?" "He did not," said the guard, "he
said 'I am not worthy.' "

There is a strength in modest}' and a power in
self-discipline, and a peace in humility, none of
which is found apart from these high possessions.

Your Boat Carries Other
Personalities

I carry you. Yuu carry me, and Mrs. Glasgow.
V'ou carr\ each other. Some of you in this audi-
ence are carrying a boy who may be at Pearl
Harbor or Manila. Their happiness, their welfare,
their destinies. You carry them. Life is inevitably
interlocked. No man liveth to himself.

Love is a bond which hardship, separation, time,
and even disgrace, can not annul. Your life is for-
evermore linked with those who pra\' and who
have loved and paved the way for your feet
hitherto. They travel in your boat for weal or
woe. Every generation stems from the one pro-
ceeding and controls and colors the one to follow.
This relationship is costh' but when courageou^l\
carried is exceedingly precious.

There is a beautiful story of a young man talk-
ing with an old sage, whose maturity saw life in
all its fullness. The youth is manifestly shocked
and baffled by the agonizing groans of the toilers
whom he hears far below in the valle\'. "Who are
those and what are they doing?" he asked. The
old sage said : "They are the workers. They are
those who live not unto themselves; they are pour-
ing out their lives patiently and with the finest
sort of consecration to bridge the cataract that
roars beneath and cuts across the path of life."
Pausing just a moment, the old sage looks at the
youth and says, "Will you go down and join them
or will you choose only the easy paths of pleasure?"
'The boy hesitates, splendid, undecided, waiting,
and then he hears the tramp-tramp-tramp behind
him. "What is that.^" he says to the sage. "'That,"
replied the old man, "is the tread of a thousand
feet, young and eager, pressing the path toward
the valley and the cataract." With a light in his
e> e that spoke of a soul that knew the call of God
when the accents fell upon his ears, the young man
hesitated no longer: "I will go down," he said.

Your boat carries others, those closest to you,
those who mean most to you, and those to whom
you mean the most. Life will be constricted, often
barren, unless we remember the obligation. I shall
never forget the tender tears of appreciation in the
eyes of a strong man as he told me the story of
what had happened to his boy at school, concern-
ing whom we had counselled the summer before.
His son had gone to his first year at boarding
school. Dear friends of mine, of whom I had told
him, had given the son a birthday party and
helped him over the homesick period. And then
suddenly the boy was stricken. A serious operation

TTHE SOUTHERN PRESBYTERIAN JOURNAL

was indicated. There was no time to even notify
the parents before the operation must be per-
formed. The tender care of these friends, into
whose hands this boy had fallen, had left such an
impression upon this father and this mother that
they were thanking me for a simple service that I
had forgotten until they brought it to mind. Have
a care, parents. Build the boys and girls strong
and fine and true and free. Your life is indis-
solubly bound with theirs. Have a care, successful
business men, professional men, leaders among men
and women! Many lives are linked to yours of
whom you are entirely unconscious and the bless-
ing or the blight that falls upon them you may
never know until the books are open. Your life
may yield an upsurge, a lifting power, a strength.
Or it may cause men to stumble and bruise them-
selves and life is spoiled and hearts are hurt and
harmed. "Row on, my man, row on. Your boat
carries others."

Your Boat Carries Christ

After a busy day, tired and spent, he sleeps in
the bow of the little ship on Galilee, centuries ago.
"And He (Jesus) . . . was in the ship." He is in
your boat today, fellow-Christians, and He is not
asleep. Your boat carries Christ. This, however,
does not insure a tranquil voyage. Ah, no. Quite
the contrary ; for these disciples toiling with the
sea encountered the direst storm of their experi-
ence. All their craft and knowledge was exhausted
and yet the boat was filling with water. Here was
a storm beyond their experience and power. So it
may be with your life and mine. So possibly it has
been with us. But remember that there is not only
the wind, shredding the sails, and the waves, beat-
ing over the little ship, there is also and always the
"peace be still," and the power to quiet the angry
waves.

The unfoldin^j of Christ's plan, the issues of His
holy purpose, the evidences of His love — these you
carry, fellow-Christians, in your boat, in your life.
His interests are linked with you for today and to-
morrow. How He is depending upon us!

All that many men know of Jesus is from the
way you skipper your boat ; for they know He is
in your boat. "Lo, I am with you alway," and He
(Jesus) was in the ship"; therefore, "we faint
not."

Many lives today are hurt and confused. Tender
feet are stumbling and fumbling in life and many
Christians are finding the way steep and the bur-
den very heavy. "Most of the difficulties of trying
to live the Christian life arise from trying to half-
live it." Men toy with Christianity, they play with
it. They do not believe what Jesus said about Him-
self, and about their utter need and about eternal
destinies.

"/ lived for myself, I thought fo?- ?nyself.
For myself and none besides-
Just as if Jesus had never lived,
And as if He had never died."

When I left Knoxville, Tenn., and took
my work in Savannah, beloved, I was in my studj
one day preparing a message on the text, "Sir, W(
Would See Jesus." As I sat there it seemed to m(
that the policeman from the corner, who guide;
the children safely across the street from school
the shop people, the business women, the profes
sional men, the colored man in the elevator — orn
after another they came up my study steps ant
with one voice seemed to say: "Learning, eloquence
gifts, you may or may not have, but we are
concerned for them. Is there not something,
some one who has the answer to life? If we cou_
only really see Him, and be sure of the path! Sii j"^]''

o liver f

we would see Jesus, in you and through you.

That experience crystallized into a bronze plat
which meets me on the level of my eyes every timijato
I go down mv steps into mv pulpit and on tha
plate is the legend— PVe Would See Jesus. I

I must never lose my sense of responsibility anij '*
the poignant reality that my boat carries Chrisi

The first day that 1 spoke in the pulpit of th
Independent Presbyterian Church, 1 said: "I hav "^m
come to Savannah and to the Independent Churci taerl;
to love you and to serve you and to make th
Name of Jesus glorious in this midst." Ah, b(
loved, that name is the only light that does nci
flicker in the storm. There is no wind created th
can blow it out. But your own light, it may t
selfish and darkened. Yes, some one has well sai(
"Your light will go out, unless it goes out, ii Jfj
out, steadily, always out."

God's great leader of other days, Moses, sensir
the load upon his heart as he notes the wilderne
journey and the order of a Nation's life therei:
cries, "If thy presence go not with me carry us ni
up hence." Swiftly and completely, Jehovah ai
swers, "My presence shall go with thee and I wi
give thee rest." The generation with Moses pass
and his successor, Joshua, in the same confidene
leads on. At the end of his mighty career we he;
Joshua saying: "And behold this day I am goii
the way of all the earth ; and ye know in all yo'
hearts, and in all your soul, that not one thii
hath failed of all the good things which the Lo
your God spake concerning you. All are come
pass unto you, and not one thing has failed thereof

Why go on? Why step across the threshold i
a threatening, unknown future? We can be SU'
that testings of furnace intensity await us on t'
journey.

Your boat carries your own life. It carries t'

Jit of
iisnin?

sparatt
tffftt I

THE SOUTHERN PRESBYTERIAN JOURNAL

ives of others. And it carries Christ. He has a,
ask. He has a testimony. He has a service. He has
. dedication. It awaits those who hear, who under-
tand, who undertake.

Shading His eyes He scans the far distant hor-
izon where men and life are badly broken. He sees
'* he reign of the dark shadows of sin. Leveling His
-'■■%rm and pointing to the conflict, His eyes upon

you and upon me. He says: "All power is given
unto me ... go ye therefore ..."

And as we poise and wait, we hear him adding
this glowing word: "Remember, you do not go
alone. Lo, I am with you alway." "For He (Jesus)
was in the ship." Beloved, hear me, "Therefore,
we faint not !"

A United Church

BY REV. D. S. GAGE, D.D.

The statement that "A divided Church can
ever conquer the world" is one frequently heard,
wecouljike all "slogans", it is likely to lead to careless
ij[fi| J md hasty consideration of the matter it concerns.
J n what sense is the word conquer used? What
ort of conquest is in mind? Does it mean the
vinning of the heathen world to Christianity?
ertainly, till this is done, the Church cannot be
aid to have conquered the world. The Master's
ommand, "Go ye into all the world, etc." will not
j^jj, )e fulfilled till the Church has done that. But
vill organic union of the now divided denomina-
ions further this end? Do members of unions
vhich have been consummated do more after union
or Foreign Missions than the separated churches
lid before? The facts do not so testify. In Canada,
iocs the united church give more for Foreign
"2 Vlissions and send out more missionaries than the
ormerly separated denominations? Figures do not
o testify. Then mere union into one body will
lot of itself increase any member's zeal for the
ord, for His Gospel, nor for the spread of the
ospel. Why should it? In fact, the effect of
mion into a body, larger than the formerly
eparated bodies, is likely to have the opposite
ffect by making individuals feel that now their
ndividual responsibility is not as great as it was
Defore union. Figures show that the United Presby-
erian Church has lead other denominations in
er capita gifts. Why? Several reasons. And one
ertainly ^s that they have undertaken pretty heavy
oads and members must do their part if the work
s not to fail. Organic union with the Church U.S.A.
" had several times been considered. It has been de-
clined by the United Church. Suppose they had
united, would that fact have increased the gifts
and zeal of the members of the United Presby-
erians? Why should it have had such an effect?
Would it not almost certainly have made them
feel that now the responsibility was not as great
ndividually as before union because now they
were members of a very large organization, which
is wealthy besides? Mere union will not help spread
the Gospel to* foreign and heathen lands.

But, next, before the world is conquered for
Christ there must be the real subjection of our
home country to His will. The U. S. is nominally
lierfo Christian, — so called because other religions here
lU are very small in comparison with Protestant and
Catholic Churches. But is it really a Christian land?
As a nation does it obey the rule and seek to do
the will of our Master? Very far from it.
A very wise man learned in history and govern-
ment said to me many years ago, "There has never

been a Christian Government in the world." Is he
not right? And in our own land how many are out
of Christ? Does the above slogan have this conquest
in mind? Here, again, will union of itself alone
increase evangelistic zeal on the part of our mem-
bers? Will it help to make our Government more
Christian? Further, does this conquest of the nation
mean that all shall be led to accept Christ? If so,
it is something that will never occur because there
are some who will not come to Him. Further, will
they be led to accept Him better by a church ,
united outwardly but whose members do not all
helieve the same about Christ? Some who believe
in His Deity, — some who do not, — some who believe
He saves men by a vicarious atonement, — some
thinking quite otherwise? Will not such a church
speak with divided counsels? Would not a group
all of whom has a belief which they held with
firm assurance speak to men with more effect?
And, does this conquest of the nation by the
"united" church mean that the nation shall be
cured of its grievous sins? Does it mean that
intoxicants shall no longer be sold, that divorce
shall cease save for the scriptural grounds, that
other deep-seated national sins shall be eliminated
and if this is the conquest which it is hoped and
asserted that a united church can win, can union
bring this about? It is clear that a united
church including all denominations as things now
are will have no specific beliefs. I read today an
appeal for "unity of faith" on the part of all
Christians. Would to God that it might come if it
should be the Faith which is pleasing to God! But
who shall bring us to that unity? Can any one ac-
complish it but the Holy Spirit? And is it not clear
that man-made attempts bringing an outward unity
can only delay the day of real inward unity of
true Faith?

Evangelistic zeal on the part of individuals is
increased when Christians realize that it is the
duty of every disciple to preach the Word. A
church of which I know recently undertook to
use its members in personal work for Christ. Of
course not all could be effectively used. But putting
their personal responsibility before the member-
ship, and using them, there was a large ingather-
ing this Easter. Organic union would have had no
part in arousing such zeal. That is, organic union
by itself, alone. No, mere organic union will do
absolutely nothing toward conquering the world
for Christ, either here or among the heathen of
the world.

But, it may be said that the mere spectacle of
a divided Church has a powerful influence upon

20 THE SOUTHERN PRESBYTERIAN JOURNAL

those who are outside the Church, and makes them
less willing to accept Christ, when they see de-
nominations quarreling', disagreeing on points,
which to them seem trivial, and so on. But, on the
other hand, if a man not a Christian, is asked to
accept Christ as his Saviour, and told by any one
who so approaches him, — that this is the heart of
the matter, — and if he then thinks of member-
ship in some Church, is it not the case that the
very fact of differing denominations, each having
its special doctrines, its methods of worship, and
its "atmosphere", makes it easier for him to find
a congenial group with which he can henceforth
serve his master more effectively than if he found
but one group? The Holy Spirit has not lead all
Christians wrongly when men have gone out from
other groups and formed new denominations. The
Wesleys were certainly not wrongly led. God
certainly used them for His glory. Indeed, if the
history of the formation of any special denomina-
tion is studied and one finds WHY that denomina-
tion was formed, — one will be surprised to find
how the very fact that men often suffered, for
what they thought important truth, made their
zeal increase, brought souls into the Kingdom,
wrought for the glory of God; — and in turn the
church from any band separated was in practically
every case led to consider itself, reform what
seemed wrong, and in turn their zeal for the
Master grew. Witness the "Counter Reformation"
in the Catholic Church caused by the Reformation,
witness the effect on the cold and almost spiritually
dead Church of England, when the "Methodies",
as they were then called, withdrew because of its
deadness.

How long does this increased zeal and power
last? This is not the same in all cases. After a
time it is apt to decline, — and especially if it
happens that the circumstances which caused
separation pass away.

Should separated denominations, therefore, never
unite organically? Is the effect always bad on
individual zeal? By no means. If the reason is
mere union — if the so-called union conceals deep
underlying differences so that there is no real
unity in the united church, the result can hardly
fail to be disastrous. But when two churches know
that they are essentially one in all great doctrines
of the faith, if their modes of work are closely
alike, if the union has been carefully considered
and all are convinced that the larger church can
do work more effectively than the separated
churches, there is good reason for union. Such a
union seems to be that of the Evangelical and Re-
formed Churches. Both almost wholly German in
membership, with similar customs, so that any
member would feel "at home" in any church of
the united church; of much the same size, so that
neither feels that it is being absorbed by a larger
body; and that whatever distinctive contributions
it had made in the past, made towards the Lord's
work, would still be made, (and it is to make this
distinctive contribution that nearly all denomina-
tions began their existence) both agreed on
doctrines of the faith, neither bringing in any
such number of those who do not really accept
their creeds — or as one might call them "liberals,"
as to disturb the inner harmony of the union,
such a union seems justified and wise.

But all these circumstances should be present
before there can be anv union which will bring
increased glory to the Kingdom. Where there are
deep differences — where the church contains those

who believe and those who disbelieve in the In-
spiration of the Bible, — who believe and dis- '!
believe that Jesus was the Christ, the son of the'
living God, — that He is God incarnate in the flessh, ' 'J
or do not believe this, — those who believe in the' "
Virgin Birth and those to Avhom it is a legend, — [ {f
those who believe in the Resurrection and those ' *
who think it to be explained by some sort of hope f'
for their Lord that caused the apostles and others '|
to think they actually saw Him risen, when He : !
never rose from the Dead, — those who believe that '
the Son of God died to satisfy divine justice and !
to reconcile us to God, and those who will say, as ?
did one prominent writer some years ago, (T i
quote in substance) "I do not know what the '
Atonement did for man; it must have been some-
thing important else it would not have taken
l^lace; but I am sure of one .thing, — that it was
not to pay the penalty for the sins of man", — or
those who can say about the Virgin Birth that
instead of its being proof of the real Deity of
Jesus, as did one man in a letter to me, — (again] =
in substance, but accurately), "I never could see j
what difference the manner of fertilization of ai
biological germ cell made"; and one might go on;
at length, — when such differences are present,
tliere is only surface union. Beneath there are '
differences which will either again divide the
church, or that not happening, will effectively
choke the testimony to sound doctrine of those |
who hold it in the united church. Why will this:
happen? For exactly the same reason that bad:
money circulated freely with good will always;
drive out the good money. Unsound doctrine freely, jj
taught in the same church with sound doctrine will J
inevitably neutralize the preaching of the sound j ,j|
faith. And in such differences of doctrine as those i „
named above, both can not be sound. Both can;
not be true. One may be the real Gospel. If so,
the other must be what Paul calls anathema. Not
even to be called "another Gospel" for whichever st(
is the true Gospel the other is too far different tai
to be called a "Gospel" at all. i 1):

One might also consider this. Even if all Protes- ^'

tant churches became one in some sort of union, ^
there would still remain the Roman Catholic and
tlie once great Greek Catholic church. When will
the church cease to be divided? Only when the

Holy Spirit brings us together in real unity of the y

Faith. And that time waits His pleasure. It will ^.
not come by hasty attempts by man to frame

unions which are not unions but conceal within ^
themselves the seeds of disunion or of complete
.surrender of sound doctrine.

Let us further note a very common thing all \
over this U. S. By the side of the larger Protestant u
churches, there spring up such churches as the Pii
Church of the Nazarene, — the Pentecostal Church, »
the Church of God, and others. Why do they spring th
up? I have had some earnest correspondence on (Hi
this matter with the President of one of our lij
Seminaries. In every community there are those k
who feel themselves in some way "out of place" in ij
the regular churches. They_^may feel that the mem- Ji
hers are above them socially, educationally, or soi
have other reasons. So they form their own (i
churches, of those like themselves in all these re- Ci
spects. Also, (and this was the subject of the cor-
respondence spoken of above) the preaching in .
our regular churches is "above their heads", or not ^
to their edification. I know a prosperous town of ,!
900 inhabitants, in the heart of the corn belt of .
Illinois. It has had for a good many years two '
fairly strong churches, — a Methodist and a Chris-

THE SOUTHERN PRESBYTERIAN JOURNAL

tian. The country surrounding was of well-to-do
or even rich farmers. Many were well educated.
Naturally, those who were interested in religion
were members of those two churches. But there
was a considerable element who would not attend,
for such reasons as given above. A Church of the
Nazarene has been founded whose membership is
now about equal to either of the others. And it
has done great good. No one can question that
who knows the community. And, let us never
forget that as long as we have an open Bible, — as
long as men are free to worship according to the
dictates of their own consciences, — just so long
will men form denominations of those who think
alike, wish to worship in the same manner, like to
listen to preaching of the same sort.

If all Protestant Churches in the U. S. would
unite, it would not be six months till bands would
separate if our freedoms were preserved. This
division is not by any means an unmixed evil as

some would have us believe. Before one can prove
that, let him prove the insincerity of those who
thus separate; let him prove that none of them
have the Holy Spirit in their hearts. Let him prove
that none of them save souls and do not build
up their members in the knowledge of Christ. And
also let him consider the terms of general union.
For manifestly, a few unions get us nowhere to a
united church. Such a federal union can come
only by the sacrifice of all doctrinal belief. And
such a church would have no undivided message
with which to "conquer the world." It WOuld
speak many messages of different sorts which
would be worse than the present denominations,
for its messages would have no power because
they would neutralize each other. When a band
of believers in the Lord Jesus, are of one faith,
of one mind, then and then only will such a group
testify with that power which can save. Let no
other union be considered than such a one.

The Aims and Purposes of The
Federal Council

BY REV. DANIEL IVERSON. D.D.

The Federal Council of the Churches of Christ
in America, the question of the Southern Presby-
terian Church remaining in the Council and what
are the true aims of this organization, are burning
questions in the Southern Presbyterian Church
today.

By way of introduction to these questions, we
should canvass our present connection with it. Be-
cause of the Birth Control stand of the Council in
1930-31, the Southern Presbyterian Church with-
draw. The council immediately took stock and of-
ficially modified its position on this question. Per-
sistent efforts after this modification to have our
church re-enter the council caused a referendum
to be sent down to the Presbyteries in 1937. The
vote of the Presbyteries was 48 against entrance
into the council, 38 for and two not voting. The
Assembly took the advice of the Presbyteries and
decided against re-entering the council in 1938.
The Federal Council was still persistent and de-
termmed. To the surprise of the church the 1941
Assembly voted our denomination into this body.
A strong minority in the Assembly urged the body
to do as in 1937; send the question back to the
Presbyteries. This minority felt, since this pre-
cedent was established by a former Assembly just
three years back, and since the answer on the
question was definite at that time, it was only
right that the Presbyteries be asked if they had
changed their minds. There was evidence of duress
m pressing this question at the 1941 Assembly.
Having entered the council has opened this old
sore in our church and we need to canvass the
question again. So we ask what is the Federal
Council and what are its aims and purposes?

The Federal Council was organized in 1905 to
give denominations a rallying point on questions
concerning religious and social work in America.
Its primary purpose was to unify the religious
forces of America. The Organization caused both
conservative and liberal forces to rally to this

plea for Christian unity. The unfortunate part of
the history of this organization, is, its thinking
and planning have been largely in the hands of
those who have followed a more liberal theology
than that of the Southern Presbyterian Church.
Names such as Dean Geo. Hodges, H. L. More-
house, David H. Bauslin, Frank Mason North, W.
H. P. Faunce, H. L. Willett, W. F. McDowell,
Shailer Matthews, C. A. Steiner, Rausenbusch,
Geo. Elliot, C. L. Stetzle are found to be the di-
rectors of the council's thinking. This does not in-
clude the list of those leading in its work to-day
whose liberal theology is pretty well known
throughout our land.

A new book has recently been written on the
Federal Council entitled, "We Are Not Divided"
by John A. Hutchinson. This book which is "a
critical and historical study of the Federal Council"
gives what is purported to be an accurate picture
of the aims and purposes of this organization. In
the introduction Mr. Hutchinson writes, "It re-
mains only to express my gratitude to the many
people who have helped with this study. The mem-
bers of the Federal Council staff have given
generously of their time and judgment. Professors
Reinhold Niebuhr, Robert Hastings Nichols and
Henry P. VanDusen of Union Seminary (New
York) and Professor Ernest Johnson of Columbia
University. — My thanks are tendered to the staff
of the library of Union Seminary. Especially I
wish to acknowledge my gratitude to Professor
Herbert Schneider of the Department of Philosophy
of Columbia University who supervised this study
and contributed many helpful and clarifying sug-
gestions". With this kind of help we are sure we
have received from the pen of Mr. Hutchinson a
fairly accurate picture of the aims and purposes
of this influential body.

One of the aims of this organization has been
and still is to bring about a unity that will be
more than federal and without particular regard

THE SOUTHERN PRESBYTERIAN JOURNAL

to theology. Mr. Hutchinson in his book states,
"The Council's thought about itself, about de-
nominationalisni and about church union generally
has been pragmatic and if one may use the term
without derogatory implications, opportunistic". H.
Paul Douglas, a committee member according to
Mr. Hutchinson made this statement in a report,
"they (denominations) no longer have the social
necessity which originally justified their existence
an-d their significance for their adherents is
changed from high powered inner authority to pale
custom". Mr. Hutchinson says, "A sociological
criterion would demand that denominations justify
their existence, if they are able at the bar of
society utility". While opposition to unity kept
the council from taking action on the Douglas
report "nevertheless from time to time, particularly
in recent years it has been asserted that existing
federation must in time give way to more com-
plete and organic types of church unity. In 1937
this was officially recognized by the council by
the appointment of a committee "For the Study
of Christian Unity". "In this connection we may
note the view of Dr. Samuel M. Cavert (well
known to Southern General Assemblys) that fed-
eral union may become organic. The only way of
securing a still larger unity either of spirit or or-
ganization is to strengthen the cooperative and
federate processes which are already under way".
Dr. Luther Weigle, newly elected president of the
Federal Council, prdicts the creation of the North
American Council of Churches which is another
step in this unifying process.

Any participation toward unity with an or-
ganization so thoroughly out of harmony with the
beliefs and practices of the Southern Presbyterian
would be worse than a compromise.

Its views on matters pertaining to Theology
would bear mentioning at this point. While it has
been expressly stated that Theology is not a sub-
ject to be discussed and settled in the conferences,
nevertheless opinions and beliefs have been stated
and these views are "expressed in action" fre-
quently. One of the first things decided upon was
to give new meaning to the traditional language
of the church. "The traditional notion of sin has
been broadened to make room for social wrongs".
"Denunciation of social wrongs has taken on the
aspect of traditional evangelical religion". Bishop
McConnell, one of the leading lights of the Council
in past years, said, "One could perhaps describe
the major interest of the Federal Council during
the thirty years of its existence in its own term
of 'kingdom building'. In this work all the tra-
ditional Christian symbols got a new significance.
The vicarious atonement of Christ thus became
'the way of the cross' a social principle of non-
violence and sacrifice to be apprehended and
applied to all social relationships. Mr. Hutchinson
in his book, referring to the 1934 meeting at which
time Dr. Geo. W. Richards spoke, said, "It is
explicitly pointed out what the gospel is not.- —
First it is not what is popularly known as personal
salvation from sin and free entrance into eternal
life. It includes forgiveness of sin and personal
salvation but these are by products of the kingdom
of God. Out of the Council's conception of man
grows its pernicious doctrine of the social gospel.
Mr. Hutchinson states, "Recognizing the Council
as the precipitation of the Social Gospel into insti-
tutional form, it is not surprising to find em-
bedded in much of its program the ideas of divine
immanence, human goodness and progress and the
like, which have been outstanding traits of the

Social Gospel from the beginning. Particularly is
this true of the estimate of human nature. In-
deed the worth and dignity of man might well be
termed the keystone of all the Council's social
tliought and action. To be sure, the Council has
always taken pains to point out that the sacredness
of man's life is derived from his sonship to God.
Yet it may be said of this relationship that the
son reflects much credit on the father". "In gen-
eral the doctrine of sin and depravity have been
played down in relation to the divine image". This
view of man is the foundation upon which the
Social Gospel of the Council was built.

The Social Gospel, it is claimed, is "the re-
sponse of American Christianity to modern in-
dustrial society." The Federal Council is treated
'•quite correctly as an official institutional em-
bodiment of the Social Gospel". "The Social Gospel
arose and has flourished under the influence of
what may broadly speaking be termed a liberal
theology which today is being questioned in many
quarters". There is a real question in the mind
of Mr. Hutchinson that the Social Gospel could
survive if this so called 'liberal theology' was
renounced.

The purpose of this Social Gospel which is the
avowed purpose of the Federal Council is to bring
about the Kingdom of God upon the earth through •
education, improving relationships in the field of
economics and by the establishment of a world
brotherhood. This Kingdom of God complex does
not necessarily involve conversion to Jesus Christ.
Bishop McConnell declared in 1928, "We seek
to bring about a social atmosphere and a con- !
dition of things in communities throughout the
world in which great saintliness becomes possible".
Lynch and Gulick both said, "The kingdom of God
is identified exclusively with a world wide brother-
hood". "Christians must seek to establish the i
Kingdom of God on a world wide scale through
methods of international righteousness and help- |
fulness". Such ideas, dreams and efforts are not
in accordance with God's way of establishing His
kingdom as revealed in His word. The movement
could well be Christian Science, Jewish, Unitarian,
Agnostic or what have you. Christ as a person is
in the center of the Kingdom of God in the Scrip-
tures. The Kingdom of God in the Federal Council
does not necessarily need Christ. Christian prin-
ciples are more important than He is. ;

The Federal Council's policy of pacificism and
disarmament has proved to be disastrous and a re- '
flection upon the Presbyterian Church in the
United States. Our Confession of Faith says, "God
the Supreme Lord and King of all the world, hath
ordained civil magistrates to be under him over
the people, for his own glory and the public good
and to this end, hath armed them with the power
of the sword". . . . "They may lawfully now under
the New Testament wage war upon just and nec-
essary occasions". The Federal Council in its
"Memorial on World Peace" said, "To support
war is to deny the Gospel we profess to believe".
The Council's policy of disarmament and her well
known opposition to the Japanese embargo have
contributed much to our own lack of preparedness
for the hour of tragedy that has come upon us.

The Federal Council's interference in industrial
matters particularly the Hershey Incident of 1938
is enough justification for our feeling that the
Southern Presbyterian Church should not endorse
the activities of the Industrial Secretary of the
Federal Council by our membership in it. The

THE SOUTHERN PRESBYTERIAN JOURNAL 23

effort to impose upon a community the CIO when
the community had not invited the organization
in and to have Mr. Myers advocate it publicly, led
to bloodshed and trouble in that area. The min-
isters of Hershey should be asked for their side in
this incident.

In the Honea Path affair in South Carolina Dr.
Worth M. Tippy advocated in the meeting held
there that the unions were always right and must
be followed by the laboring man.

Having as briefly as possible canvassed some
of the aims and purposes of this organization from
sources that are about as official as we are able
to attain them at this time, we would conclude in
the light of the above that the Southern Presbv-

terian Church cannot allow any organization with
such views, aims and purposes to become its offi-
cial representative in any field.

The history of our connection with this or-
ganization has indeed been a disturbing history.
Why should we be subjected year after year with
this Kingdom of God complex. It can never be
realized because it has never been realized. We
are saved by grace, through faith. Not of works
lest any man should boast. We should not only
withdraw from the council but we should declare
a sort of moratorium against the councils appear-
ance upon the floor of the Assembly for at least
five years so that we can be rid of this discussion
for a season.

Independent Presbyterian
Church

SAVANNAH . GEORGIA

Two weeks of clear and demanding preaching,
covering the great essentials of our Faith, through
the winsome personality of Rev. Gipsy Smith, Jr.,
closed here on April 5. They have greatly blessed
our people.

Mr. Smith's messages centered in the cardinal
doctrines which bulwark the Gospel of the Grace
of God. His dealing with Sin was masterful and
searching, and yet, patient and understanding. His
emphasis on Regeneration was royally clear and
appeared in almost every message which he
brought. Justification and Sanctification, in terms
icapable for the average mind and heart, were
fearlessly projected.

Mr. Smith's preaching on these great doctrines
profoundly stirred our people and our officers,
drew great crowds and issued in widespread, last-
ng blessing. Twenty-four have already united with
our Church, of whom sixteen have come upon con-
fession. The vast spiritual issues of such a meet-
ing can never be measured by statistics. This is
the third great evangelistic campaign which Mr.
Smith has held in Savannah. His campaigns have
been in the years 1922, 1932, and 1942.

Bombing Raid Described
In Book Of Isaiah

It is impossible for God's children to find them-
elves in situations shut off from His love. Seven
lundred years before Christ the Holy Spirit di-
ected Isaiah to describe accurately and minutely
I bombing raid. Even in the horrors of modern
varfare we can find in Him peace and strength,
listen to these words, — "For thou hast been a
trength to the poor, a strength to the needy in
lis distress, a refuge from the storm, a shadow
rem the heat, when the blast of the terrible ones
s as a storm against the wall." Isaiah 25:4.

— L.N.B.

MY SON

(These lines were written by the mother of one
of the lads who took his place on the Nation's
"Honor Roll" when the ill-fated submarine, the
S-26, went down in the waters of Panama after
the collision of January 24, 1942. They are pub-
lished here as a tribute to the faith and courage
of American Motherhood!)

I do not ask the reason why
God took my son,

So full of youth and love of all the beautiful.
His work had just begun.

There are no accidents to those Avho know and

understand,
With an all-wise Heavenly Father,
It was a part of His great plan,
And on that dark and fateful night.
Entombed beneath the sea,

I know Oh Christ! he lived and died in Thee —

And with his simple, steadfast faith

Helped others, not as strong as he.

To see the glory of Thy Grace.

This war should not be a race for might.

For only as we see the Light —

God hung on Calvary,

Will victory be won.

Though bowed beneath my cross of grief,
I lift my tear-dimmed eyes to Him,
And humbly say —
Thy will be done.

Twenty-Five Gents

I am twenty-five cents.

I am not on speaking terms with the butcher.

I am too small to buy a quart of ice cream.

I am not large enough to purchase a box of
candy.

I am too small to buy a ticket to a movie.

I am hardly fit for a tip, but — ^believe me, when
I go to church on Sunday, I am considered some
money !

THE SOUTHERN PRESBYTERIAN JOURNAL

BOOK REVIEWS

Prayer

By George A. Buttrick. Published By
Abingdon-Cokesbury. Price $2.75.

Prayer has become stylish in many places in the
last few years. The psychiatrist recommends it,
and the physician prescribes it. The skeptical atti-
tude toward prayer that prevailed in some quar-
ters, is disappearing. Before we take too much
encouragement from this, however, it is well to
realize that many people differ in their concept of
prayer and its efficacy. Some have no faith in
prayer beyond its reflex influence. Others believe
in the instrumental value of prayer as well as its
reflex influence.

Those who have read Dr. Buttrick's former
volume, "The Christian Faith And Modern Doubt,"
will be prepared to find the author helpful in some
of his statements, but unsafe to follow in others.
Dr. Buttrick apparently has a low view of the
absolute authority of the Bible in all of its asser-
tions, and a high view of the theory of evolution
and biblical criticism.

The discriminating reader will find some parts
of this book worth underscoring and using in the
future. Here are a few samples: "The science
which poked fun at an 'anthropomorphic God,' is
now found guilty of an 'anthropomorphic Sci-
ence.' " "Materialism in its present form seems
doomed, for if all thought is dust, Science is dust."
"Luncheon clubs hail His Golden Rule, but do
they pray? We cannot keep the Golden Rule and
discard the prayer. The prophets of social justice
proclaim Him champion of the poor, and they are
right, but do they pray? We cannot keep' His com-
passion, and discard His prayers." "We are crea-
tures, and know not anything. We cannot create;
we can but fashion clumsily from materials which
God gives to hand and mind."

The average layman will not find this volume
easy reading. Perhaps it was not written for the
layman. The layman who wants a book on prayer
to help him over the rough places of life, would
find the little volume written some years ago by
Andrew Murray, called, "With Christ In The
School Of Prayer," more useful.

The working pastor will doubtless find his
money's worth in this book, as there are passages
he may use advantageously in his private devo-
tional life as well as in the preparation of his ser-
mons. He will draw more inspiration to actually
pray, however, from such a volume as Alexander
Whyte's "Lord Teach Us To Pray." After all, the
final test of any book on prayer is, does it con-
strain and impel the reader to really pray?

— John R. Richardson.

Booklets For Soldiers

We would like to commend two booklets,
"Officers And Service Men Look At Life" and
"The New Soldiers' Guide," as well worth giving
or sending to men in our armed services. They
slip into a letter easily and both of them bring a
heart-warming message of the love and power of
Christ. Both may be purchased in quantity from
the Good News Publishing Company, 322 West
Washington Street, Chicago, 111,

Defending The Bulwarks

By Rev. Hunter B. Blakely. Jr.. D.D.. Th.D.
The Knox Press. Price 25c.

A clear and clarion call!

The permanency and expansion of the Christian
College should be assured by this book. It reveals
the handsome part the Christian College is play-
ing in the premier interest of our Nation; and in
the very life of our Church.

This book by Dr. Blakely, who is the President
of our Queens College in Charlotte, exposes the
hand of God in the Christian College, building
fine-fibered men and women for homes where
Christ is honored, stabilizing Godly communities
by strong Christian leadership and producing sea-
soned and capable Christian men and women to
move into the forefront of all life, professional
and commercial.

Besides all this, and of vital interest to us, the
Christian College helps assure the future strength
and growth of our beloved Church. The dignified
and distinguished contribution of the Christian
College to the history of education in America
leaves the Christian reader with his head up and
should garrison his heart for loyal support and
fill his hands with generous gifts.

This little book, which can be purchased for 25
cents, should be widely read by our clergy and
laymen and may be profitably reviewed by min-
isters for their people's intelligent co-operation in
the "Forward to Victory Campaign" in our Church
for its Christian schools and colleges. — S.M.G.

Should 'Give Us Pause'

The following from an English preacher should
cause serious thought here in America:

"We have been a pleasure-loving people, dis-
honoring God's day, picnicking and bathing, and
now the seashores are barred.

"We have preferred motor travel to church go-
ing, and now there is no fuel for our motors.

"We have ignored the ringing of the church
bells, calling us to worship, and now the bells can-
not ring except to warn us of invasion.

"We have left our churches half empty on the
Lord's day, and now the buildings are in ruins.

"We would not listen to the way of peace, and
now we are forced to listen to the way of war.

"The money we would not give to the Lord is
now taken from us for taxes.

"The food for which we forgot to say thanks,
is now unattainable.

"Nights we would not spend in prayer are now
spent in anxious air raids.

" 'The evils of modernism we would not fight,'
and now we face the Germany in death struggle,
which produced these teachings.

"In view of such results the truth of God's plain
words ought to sink into people's hearts all ovei'
the world: 'If my people, which are called by my
name, shall humble themselves, and pray, and seek
my face, and turn from their wicked ways; then
will I hear from heaven, and will forgive their sin,
and will heal their lands.'" (II. Chron. 7:14.)

PRESBYTERIAN
JOURNAL---

A Presbyterian monthly magazine devoted to the
statement, defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

Volume I — Number 2 JUNE 1 9 42 Yearly Subscription $1.00

BASES OF A JUST AND DURABLE PEACE

By Vernon W. Patterson

MEETING OF THE COLUMBIA THEOLOGICAL
SEMINARY ALUMNI

IT IS CORBAN

By Rev. Robert F. Gribble. D.D.

WOMAN'S WORK

By Mrs. R. T. Faucette

WINNING THE ONES FOR THE MASTER

By Tom Glasgow

THE RIGHTEOUS NATION WHICH KEEPETH FAITH

By Rev. Edgar A. Woods

WHY SEEK JESUS' HELP FOR AMERICA IN THIS CRISIS?
By S. B. M. Ghiselin

OUR MEN IN SERVICE

By Walter G. Somerville

THE COVENANT OF GRACE

By George H. Gilmer

THE FULL ASSURANCE— CERTAINTY OF SALVATION

By Rev. E. E. Bigger

THE SOUTHERN PRESBYTERIAN JOURNAL

The Jourmd has no

official connection with the Presbyterian Chu

rch in the United States.

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY

Rev. Henry

B. Dendy, D.D., Editor — WeaverviUe, N. C.

CONTRIBUTING EDITORS

S.Tmuel McP Glasgow, D D

Rev. Edward Mack, D.D.

Rev. Wm. Childs Robinson, D.D.

Rev

Robert F Grihble D D

Rev. Cecil H. Lang, D.D.

Rev. John M. Wells, D.D.

BOARD OF DIRECTORS

Mr.

Cliarles C. Dickinson, Chairman

Rev. John R. Richardson, D.D.

Rev

Samuel McP. Glasgow, D.D.

Rev. Henry B. Dendy, D.D.

Rev. Charlton Hutton

Mr.

S. Donald Fortson

Rev. T. A. Painter, D.D.

Mr. T. S. McPheeters

Rev

R. E. Hough, D.D.

Dr. L. Nelson Bell, Sec'y-Treas.

ADVISORY COMMITTEE

O. M. Anderson, D.D.

Rev. Daniel Iverson, D.D.

Dr. S. B. McPheeters

Rev

Melton Clark, D.D.

Rev. John W. Carpenter, D.D.

Judge C. Ellis Ott

Mr.

IJenjamin Clayton

Rev. John Scott Johnson, D.D.

Rev. Harold Shields, D.D.

Rev

Wilbur Cousar, D.D.

Rev. Wil R. Johnson, D.D.

Rev. Walter Somerville

Rev

John Davis

Rev. Robert King, D.D.

Major Calvin Wells

Rev

Graham Gilmer. D.D.

Rev. Joseph Mack

Rev. R. A. White, D.D.

Mr.

Tom Glasgow

Rev. W. H. McJiitosh, D.D.

Rev. Twyman Williams, D. D.

Rev

J. D. Henderson, D.D.

Rev. A. R. .McQueen, D.D.

Rev. Edgar Woods

. „„_

APPLICATION FOR

ENTRY AS SECOND-CLASS

MATTER IS PENDING

-mi „„ 1,„ „„ „„ „„ „„ „„ „„ „„ „„ ,„, ....

Impressions From The General
Assembly In Knoxville

The eipfhty-second General Assembly of the
Presbyterian Church in the United States met in
the First Presbyterian Church, Knoxville, Tenn.,
on Thursday evening, May 28, 1942, at 7:30
o'clock.

The opening sermon was preached by Rev. Chas.
E. Diehl, D.D., President of Southwestern Pres-
byterian University, Memphis, Tenn., and retiring
Moderator of the General Assembly. His subject
was "The Time Is At Hand," and the text Mark
1:15. The message dealt largely with the social
and moral welfare of the world. The first half of
the message was taken up with a recital of the
alleged failures of our Nation to measure up to
her moral and social responsibilities, nationally
and internationally, after World War Number
One. He then set forth under four heads "some
progress" which has been made during the past
quarter of a century, "(a) Our pulpits are no
longer used as recruiting stations, nor is the
Church blessing war. It is recognized as wrong,
un-Christian, terrible, and can be tolerated only
because it is now the only alternative for Hitler-
ism, which is a worse wrong. () There seems to
be more objectivity in our consideration of the
general situation, less of bitter hate and name-
calling on the part of the nations which love free-
dom, (c) A saner conception exists with regard to
the causes of war, and a realization that all of us
must accept our share of the responsibility for
this catastrophe. There is an increasingly peni-
tent recognition of the fact that the status quo,
the old world order, which we cherished and tried
to perpetuate, was inadequate and wrong. If Hit-
ler had not challenged it someone else would
have. It happened that our selfishness and un-
brotherliness, our greed and avarice and pride,
impinged most heavily upon Germany, Italy, and
Japan, and these nations have started a crusade
for a new and intolerable world order, (d) There
has never been such honest, intelligent, persistent

and widespread endeavors to discover the basis of
a just and enduring peace. In England and in this
country, the question is being considered with a
sanctified commonsense which has hitherto been
unknown.

The vision of Jesus included a redeemed world,
an international Christianity, across all boundaries
of race and people. His message was simple and
understandable — the Fatherhood of God, with its
corollary, the brotherhood of man, the infinite
value of the human soul, and love as the life and
law of the universe.

The Kingdom of God, of which Jesus spoke, is
very different from the kingdom of the world,
which is the kingdom of self. The Golden Age of
freedom and justice and mercy and love and pity
and courage and self-forgetfulness is not easily
ushered in. It cannot be realized by mere economic
or social reform, but only by changing the hearts
and minds of the individuals who compose society,
and that requires supernatural aid.

The Kingdom of God on earth involves a moral
revolution, and that can come only as a result of
radically changed attitudes.

Christianity is not the religion of a book or of
a creed, though the Bible is its source book, and
the creeds are honest attempt on the part of good
men to set down in systematic form their ideas ci
the teachings of the Source Book. Christianity is
the religion of a Person, the religion of the Spirit.

Because Christianity is the religion of the Spirit,
it is not static but dynamic. It is geared to the
needs of a changing world, and to our enlarged
conception of the implications of the Gospel mes-
sage. It was so designed.

The civilization of the future must be built, not
upon the sword, but upon the things of the spirit.
The principles of Christ must be applied in all the
affairs of life — social, political, economic, com-
mercial, and the rest. It is not enough to say that
all this sinful world needs is the Gospel of Christ.
That Gospel must be implemented by the best
thought of our age. The sacredness of personality,
which is the only intrinsic value we know, must be

THE SOUTHERN PRESBYTERIAN JOURNAL

defended at all hazards, and in all its implications.

Two of the strongest foes of Christianity are
ignorance and insincerity, and these foes must be
exorcised by Christian education.

None of us is wise enough to suggest a blue-
print of the future, but the Church of Jesus Christ
cannot save its face if it does not wholeheartedly
subscribe to the declaration of the Jerusalem Mis-
sionary Conference in 1928, which added: "We
believe in a Christian world. We know nothing bet-
ter, we can be content with nothing less." When
we believe this strongly enough, when we want it
badly enough, we will begin with ourselves, and
then things will happen. If we take the Gospel
message too much to heart, people will think us
odd. They will again call us "People of the Way,"
but don't forget that Calvary is the story of a
Man who took things terribly to heart.

Editorial Comment

As we listened our hearts burned within us that
the speaker would only present "Christ as very
and eternal God, who became man by being born
of a virgin, who offered Himself a sacrifice to
satisfy Divine justice and reconcile us to God,
who rose from the dead with the same body with
which He suffered, and who will come again to
judge the world," and hold Him up as the one and
only Saviour of men who are dead in their tres-
passes and sins and totally without hope save in
His vicarious atonement.

The first ballot for the election of the Moder-
ator for this Assembly gave Judge Charles G.
Rose 142 votes; Rev. Thomas K. Young, D.D., 88
votes; and Rev. L. Ross Lynn, D.D., 85 votes. The
second ballot gave Judge Rose 197 votes and Dr.
Young 115 votes. Judge Rose is an honored Elder
of our Church, a member of the First Presbyte-
rian Church of Fayetteville, N. C, of which town
he is a native and where he still resides. He has
been active in that Church and in the Church at
large since early manhood. He was for twenty-
seven years the Superintendent of the Sunday
School of his Church, and for the past ten years
has taught the Men's Bible Class. He has been a
Commissioner to the General Assembly three
times, and last fall was elected Moderator of the
Synod of North Carolina. He is a graduate of
Davidson College and the University of North
Carolina, and has practiced law for some forty
years. He presided in a most capable way, expe-
diting the business of the Assembly and yet show-
ing extreme courtesy and fairness to all men and
all sides at all times.

The devotional hours were very helpful. The
high spot in these came on Sunday when in the
morning the message was brought by Rev. John
M. Alexander, D.D., the Moderator's Pastor at
Lexington, N. C. This message seemed to draw us
all closer to God and to prepare us for the Com-
munion of the Lord's Supper which followed. This
latter service was presided over by Rev. Dunbar
H. Ogden, D.D., and Rev. Egbert W. Smith, D.D.
A number of Commissioners expressed themselves
as feeling that this was one of the very finest
communion services they had ever participated in.
In the afternoon a popular meeting in the interest
of Foreign Missions was largely attended, and the
speakers set forth in a forceful way the obliga-
tions of our Church to carry the Gospel even unto
the uttermost parts of the earth.

On Monday evening the Assembly joined with
the Pastor, the Officers and the Congregation of
the First Presbyterian Church in the celebration
of the one hundred and fiftieth anniversary of this
Church.

The following petition was sent up to the Gen-
eral Assembly relative to The Southern Presbyte-
rian Journal:

"May 20, 1942.

"To the General Asserpbly of the Presbyterian
Church in the United States, in session at Knox-
ville, Tenn., May 23, 1942:

"Inasmuch as the first number of a new publi-
cation bearing the name. The Southern Presbyte-
rian Journal, appeared after the spring meetings
of Presbyteries, we, the undersigned ministers,
members from three Presbyteries, submit the fol-
lowing facts for the consideration of the General
Assembly:

"1. That this publication is using the name by
which the Presbyterian in the United States is
popularly known throughout this country.

"2. In so doing it may create the impression on
the uninformed that it officially represents the
Church whose name it has assumed.

"3. Despite the preliminary statement of the
editorial staff, in a circular preceding the first
issue, that the publication of this paper 'is not a
devisive movement,' the first copy (a copy of
which is herewith submitted) gives evidence that
the editorial staff intends to deal with highly con-
troversial questions in a belligerent and appar-
ently authoritative tone.

In the light of these facts and the probable
consequences, we respectfully overture the Gen-
eral Assembly to advise the Board of Directors of
this organ to refrain from using a name which
implies an official connection with our Church.

"(Signed): W. J. Millard, Memphis Presbytery;
R". L. Jetton, Memphis Presbytery; W. H. Mc-
Fadden, Memphis Presbytery; Thomas E. Hill,
Memphis Presbytery; W. 0. Shewmaker, South
Mississippi Presbytery; V. L. Bryant, Memphis
Presbytery; James E. Green, North Mississippi
Presbytery; F. B. Gear, Mississippi Presbytery."

This was referred to the Committee on Bills and
Overtures, which reported as follows:

"That since the management of The Southern
Presbyterian Journal has indicated its intention
of carrying in the masthead the statement that it
has no official connection with the Presbyterian
Church in the United States, we therefore re-
commend that the communication be answered in
the negative. Chas. E. Diehl, Chmn."

This action was then taken by the General As-
sembly.

Much interest was manifested in the Report of
the Committee on Foreign Relations, particularly
to that part dealing with our participation in the
Federal Council of Churches and the Committee
on Co-operation and Union. Majority and minority
reports were brought in on these two matters.

The Presbytery of Knoxville had presented the
following overture:

"The General Assembly has placed the admin-
istration of its missionary and educational work
with Executive Committees and has authorized
these committees to co-operate with the agencies
of other Presbyterian and Reformed Churches
wherever the work will be advanced thereby.

"These Executive Committees represent the
entire Church in the fields they are appointed to
serve. As the question of church union is a con-
troversial one, the Presbytery of Knoxville ex-
presses the sincere conviction that it would not be
wise for any Assembly agency to be associated
with the work of the Committee on Co-operation
and Union, which has its own distinctive respon-
sibility."

THE SOUTHERN PRESBYTERIAN JOURNAL

Representatives of the Committee on Co-
operation and Union came before the Foreign
Relations Committee and asked that this recom-
mendation be not recommended by that Commit-
tee to the General Assembly on the ground that
it would hamper them in their elforts toward
plans for Union. The Foreign Relations Commit-
tee acceded to their request and recommended to
the Assembly that this be answered in the nega-
tive. On the floor of the Assembly, Rev. Homer
McMillan, D.D., Executive Secretary of Assembly's
Home Missions, and Rev. C. Darby Fulton, D.D.,
Executive Secretary of Foreign Missions, both
spoke in favor of the Knoxville Overture. The
Assembly answered the overture in the affirma-
tive by a large majority.

Seven Presbyteries — Augusta, Knoxville, Meri-
dian, Florida, West Hanover, Paris, and North
Alabama — overtured the Assembly to sever its re-
lation with the Federal Council of the Churches of
Christ in America. The majority report recom-
mended that these be answered in the negative.
The minority report, signed by Rev. H. B. Dendy,
D.D., of Asheville Presbytery, and Rev. W. H.
Mcintosh, D.D., of Meridian Presbytery, recom-
mended that an affirmative answer be given.

Those supporting the majority report spoke
particularly with reference to the Federal Coun-
cil's work on the behalf of our chaplains and sol-
diers. Those opposing spoke especially of the
Council as a politico-religious organization with
radical leanings in politics and modernistic ten-
dencies in religion. The majority recommendation
carried by a vote of around two to one.

Fourteen Presbyteries — Kings Mountain, Con-
cord, Abingdon, Athens, Arkansas, Pine Bluff,
Knoxville, New Orleans, LaFayette, Harmany,
Dallas, Paris, and North Alabama — sent up over-
tures asking that the General Assembly instruct
its Committee on Co-operation and Union, together
with the corresponding Committee of the U.S.A.
Church, in any plan of Union proposed to our
Church to make a deliverance setting forth in a
clear and definite statement the belief of the As-
semblies on these several doctrines: "The accept-
ance of the infallible truth and divine authority
of the Scriptures, and of Christ as very and eter-
nal God, who became man by being born of a vir-
gin, who offered Himself a sacrifice to satisfy di-
vine justice and reconcile us to God, who rose
from the dead with the same body with which He
suffered, and who will return again to judge the
world, as being involved in the ordination vows to
which we (ministers and elders) subscribe."

The majority report recommended that these
overtures be answered in the negative on the
ground that the matters referred to are already a
part of the standards of the Churches U. S. and
U.S.A., and are therefore embodied in the ordina-
tion vows now prescribed by both churches. The
minority report, signed by Dendy and Mcintosh,
recommended that the Assembly instruct its Com-
mittee on Co-operation and Union to include in
any proposed plan of Union, an express declara-
tion that our ordination vows involve the accept-
ance of the infallible truth and Divine authority
of the Scriptures, and of Christ as very and eter-
nal God, who became man by being born of a vir-
gin, who offered Himself a sacrifice to satisy Di-
vine justice and reconcile us to God, who rose
from the dead with the same body with which He
suffered, and will return again to judge the world.
This report was defeated and the majority report
carried by about two to one.

A resolution, introduced by Rev. E. G. Lilly, of
Charleston, S. C, to the effect that this action did
not in any wise mean that we were rejecting these
doctrines, carried.

The minority report also recommended that the
General Assembly instruct its Committee on Co-
operation and Union to thoroughly safeguard the
great truth of the sufficiency of the Scriptures in
relation to discipline, in any proposed plan of
Union by incorporating into such plan Section 10
of our Book of Church Order; the statement in
Section 58 that the Church Courts can make no
laws binding on the conscience; and the definition
of an offense in Section 173. This was voted down
by the majority as above.

The following resolution, introduced by Rev.
John R. Richardson, D.D., of Alexandria, La., was
passed by practically a unanimous vote:

"1. Whereas, the Federal Council affirms that
one of its aims is to develop interest in the World
Council; therefore, the General Assembly of the
Presbyterian Church in the United States hereby
petitions the Federal Council of Churches of
Christ in America to place itself upon the doc-
trinal basis of a World Council of Churches; to
place its secretarial personnel upon this basis, andJ
to call this basis to the attention of each minister,!
speaking under its auspices for its appropriate re-l
gard. '

"2. In accord with her doctrine of the sufficiency
of Scripture, the Presbyterian Church in the Uni-
ted States hereby declares that she does not ac-
cept any pronouncement of the Federal Council,
its agencies or secretaries which go beyond the
teachings of the Holy Scriptures as part of the
official position or testimony of the Church as law
or recommendations binding the consciences of her
members, but only as the opinion of representative
Christian gentlemen."

Dr. McGukin and his fine corps, of helpers, to-
gether with the entire membership of this Church
and their friends, did an excellent job of enter-
taining the Assembly. It is not an easy matter to
take care of all the needs of the various commis-
sioners, but this was done in a most acceptable
manner. May God's great blessings continue upon
this great Church, Pastor, and People . — H.B.D.

The famous theologian and writer of Holland,!
Dr. Abraham Kuyper, went to his first pastorate"
with advanced liberal views. In his first pastoral
visit in the home of a day laborer, a daughter of
the home, kindly but positively raised objections
to his preaching, and admonished him on the ne-
cessity of his conversion, on taking refuge in the
blood of the atonement. On leaving, she refused to
shake hands with him, as a protest to his spiritual
character. The visit was repeated with the result:
"I have accepted the foolishness of the cross, as
the highest and only wisdom."

Tennessee: "The first copy of The Journal came

yesterday and both Mr. and I have read it

from cover to cover and enjoyed it. I know there
is a place for an outspoken, fundamental paper in
our Church today, for many of us are tak-
ing or or some similar magazine.ll

We are praying God's guidance on you as youii
send out the truth and expose the error. There
are so many in distress today and they are pray-
ing but they do not feel the need of repentance,
either individually or as a Church or as a Nation.,
I would like to see The Journal lead In a call for?
repentance." j

THE SOUTHERN PRESBYTERIAN JOURNAL

Southern Presbyterians
Not Isolationists

Recently an article on this subject was pub-
lished in The Presbyterian of The South. The

title is merely a statement of fact for which
many have long contended, but the fact does not
merit the conclusion that all roads lead to the
Federal Council, and that there is no legitimate
reason for our Church holding back.

There are one or two inaccuracies in this state-
ment which should be pointed out. At the present
time the Home Missions Council, the Foreign
Missions Council, the Council on Religious Edu-
cation and the Stewardship Council, while having
some joint committees, do not stem from the
Federal Council. The Federal Council had nothing
whatever to do with the creation of the Home
Missions Council, and thus far has had nothing to
do with determining its policies. The same is true
of the other Councils that have been created for
specific tasks.

It is true that the Federal Council is engineer-
ing a movement to bring all these Councils into
one omnibus organization under its protecting
wing and to make them the agencies of its social
and economic propaganda. This has not yet been
accomplished, and even if recommended by the
joint committee now exploring the matter, there
is no assurance that all of the agencies composing
the Councils will be carried into this union, or
be willing to be used in this way.

Specific reference is made to the World Council
of Churches. The World Council of Churches has
no official connection with the Federal Council.
The World Council of Churches is not a council
of councils as some of the promoters wished it
to be, but it is a council of churches with direct
denominational representation. It is true that some
of the members and officials of the Federal Coun-
cil and of the World Council are connected with
both Councils, but the representation of the
World Council is by denominational appointment
and not otherwise. Thus the whole church world
has not committed its life and testimony and pro-
gram to the tender care of the Federal Council as
this article so earnestly strives to make it appear.

The World Council of Churches does have a
creedal basis governing the denominational repre-
sentation. Membership is open only to those
churches that acknowledge our Lord Jesus Christ
as God and Savior. This means omission from the
World Council of those churches that deny, or in
any way limit the Godhead of Jesus Christ.

If the Federal Council of Churches has a distinc-
tive evangelical doctrinal test, it is so broad and
inclusive as to have little significance. The Fed-
eral Council is not primarily concerned with Chris-
tian doctrine. Its main purpose is to line up the
various Christian denominations behind its social
and economic program.

Dr. Francis L. Patton, in his funeral sermon on
the death of Dr. Wistar Hodge, of Princeton 1891,
foresaw the infidel attack on the Christian faith
and said: "The issue will be joined, by and by, on
the essential truth of a miraculous and God-given
revelation. And then we must be ready to fight,
and, if need be, die, in defense of the blood-
Bought truths of the common salvation."

TOLERANCE

The Journal has been founded for one pur-
pose,— to rally our Church to deeper consecration,
more study of and loyalty to God's Word, and, in
this way to promote a Spiritual revival.

Many approve of this step. In fact, the enthusi-
astic response resulting in more than one thou-
sand individual paid subscriptions in the first
month, and hundreds of sympathetic and approving
letters, are concrete evidence that The Journal
meets a need.

Aside from the thousands in pulpit and pew
who approve, there are also many who are
indifferent. Then too, there are a few who openly
oppose. It is of these that we ask the tolerance
which some are willing to accord men and insti-
tutions whose beliefs are openly at variance with
historical Christianity. A tolerance only granted
the liberal viewpoint can hardly be called tolerance.

But, regardless of your attitude toward The
Journal we would like to ask your prayers. If
you are sympathetic pray for us. If you are in-
different we want your prayers for prayer may
change your luke-warm attitude. If you oppose us
won't you pray for us? Prayer will insure that
The Journal attains its objective, God's glory.

The very few who have openly expressed re-
sentment toward The Journal have aff'irmed
that it is an attempt to sit in judgment on men
and organizations. We would simply reply that
it will be a tragic day for the Church when the
voice of opposition cannot be raised against what
is felt to be serious mistakes or tendencies within
the Church. Church history proves this again and
again.

It is probable that we will also make mistakes.
That is why we so earnestly request your prayers.
At the same time we do claim the God-given
right to present the issues, now facing the Church,
in the light of what we believe to be the teaching
of the Bible and the historic position of our
Southern Presbyterian Church.

To keep silent would be a sin and a dereliction
of duty towards our Church. Only by God's grace
and strength and thru the leading of the Spirit can
we accomplish our purpose. Brethren, prav for us,

— L.N.B.

The Authority Of Assurance

"For we have not followed cunningly devised
fables." II. Peter 1:16.

Authoritative preaching brings results. Not
preaching based on man's wisdom and assump-
tions, but messages backed by a "Thus saith the
Lord."

Paul and Peter made it very plain that they
were assured in their hearts that the Gospel which
they preached was divine in origin and trans-
forming in eff"ect on the life and future destiny of
their hearers. It was not a system of cunningly
devised fables. To them it was an assured fact
that all men are sinners, that the wages of sin is
death, and that in Christ Jesus is the one and
only means of salvation.

In the business world the salesman who knows
and believes in the product he is called on to sell
is the one who is successful in convincing his
customers.

This holds true in preaching. The minister who
today brings an authoritative message based on

THE SOUTHERN PRESBYTERIAN JOURNAL

the assurance which comes from saturation with
God's Word will have his congregation saying with
the disciples of the Emmaus road, "Did not our
heart burn witb.in us, while he talked with us on
the way, and while he opened to us the Scrip-
tures?"

Paul knew how to preach and how not to
preach. He knew the pitfalls of scholarly preach-
ing based on human wisdom. To the Corinthians
he said: "And I, brethren, when I came to you,
came not with excellency of speech or of wisdom,
declaring unto you the testimony of God. For I

determined not to know anything among you,
save Jesus Christ, and him crucified. And I was
with you in weakness, and in fear, and in much
trembling. And my speech and my preaching was
not with enticing words of man's wisdom, but in
demonstration of the Spirit and of power: that
your faith should not stand in the wisdom of
man, but in the power of God."

Thank God a minister can have the authority
of assurance in times like these. His is the sure
foundation of "Thus saith the Lord." — L,N.B.

Bases Of A Just and Durable Peace

As Proposed By The Federal Council Of Churches

By Vernon W. Patterson*

In this day of many startling events, one of
the most astounding was the action taken at the
Conference sponsored by the Federal Council of
Churches at Ohio Wesleyan University, Delaware,
Ohio, March 3-5, 1942. This Conference passed
resolutions stating what it considered "the bases
of a just and durable peace" and the means of
establishing such a peace. The importance of the
action lies both in the prominence and influence
of the group making the proposals and in the
fact that the Federal Council is calling upon all
of its own constituency and upon all Christians
and the United States to get behind the proposed
program.

The Conference was composed of 377 delegates,
of whom, according to the very excellent report
of the meeting appearing in Time, March 16,
1942, there were "15 bishops of five denomina-
tions, seven seminary heads (including Yale, Chi-
cago, Princeton, Colgate-Rochester), eight college
and university presidents (including Princeton's
Harold W. Dodds), practically all of the ranking
officials of the Federal Council and a group of
well-known laymen, including John R. Mott, Irving
Fisher and Harvey S. Firestone, Jr. 'Intellectually,'
said Methodist Bishop Ivan Lee Holt of Texas,
'this is the most distinguished American church
gathering I have seen in 30 years of conference-
going.' "

The complete text of the resolutions adopted
has since been published in booklet form. A
casual reading may give the impression of high
idealism and fine Christian sentiment; but a care-
ful analysis of just what is proposed and a
thorough consideration of the probable ultimate
outcome of the principles stated brings a sense of
amazement, if not shock, that such a program
should now be seriously and boldly presented to
our democracy by leading churchmen and edu-
cators in the name of Christianity.

In order to establish a just and durable peace,'
tlie Conference proposes, in brief, that an inter-
national world government be set up, to which
all governments shall relinquish essentially their
sovereignty and turn over their armed forces,
reserving only a sufficient number "for the
preservation of domestic order." There must be
"the progressive elimination of — tariffs and
quotas," freedom of immigration, "a universal
system of money" with an international bank,
"equal access to natural resources," and "autonomy
for all subject and colonial peoples." The prin-

ciple is endorsed that "national inter-dependence
now replaces independence."

The foundation upon which all this idealistic
structure is built is the belief that, to use the
words of the resolution, "man is a child of God
and all men are brothers one of another." "Human
solidarity and brotherhood in a potential family
of God" is said to be a basic doctrine. The true
nature of this "brotherhood" is seen in the mem-
bership of the Conference, which naturally would
exemplify the "brotherhood" meant in its highest
form. There were included among the delegates
Unitarians, Universalists, and Christian Scientists.
Also there were men who for years in public
.speech and writing have disclaimed belief in the
authority of the Scriptures, the deity of Christ,
His substitutionary atonement, and His bodily
resurrection. There were even a number who have
often appeared in public alongside leaders of the
Communist Party and other radical elements in
advocacy of their policies and programs. In short,
here is a "brotherhood" without faith in the deity
and redeeming blood of Christ, without regenera-
tion or the new birth, a purely naturalistic
brotherhood based solely upon a common mem-
bership in the human species. From such a start-
ing point, it becomes quite easy to extend this
"brotherhood" to "all men" — Mohammedan, Budd-
hist, Shintoist, Atheist, and members of all pagan
cults — , and to set as the missionary objective of
the church the "responsibility to bring all men
into full relationship as children of God."

The means by which the Conference proposes to
bring about the new "world order" deserves seri-
ous consideration. "An inclusive educational pro-
gram" is proposed, which is to include "cumulative
courses for use in church schools and study
groups," "cooperation of denominational boards,"
"youth programs," "study of peace issues in pub-
lic and private day schools," the employment of
"all vehicles for the transmission of ideals, in-
cluding magazines, motion pictures and radio,"
the supporting of "government officials who are
promoting far-sighted peace proposals." A system-
atic attempt will be made "to crystalize public
opinion," and "the influence of the churches
shall be employed to keep the foregoing principles
before the attention of diplomats and statesmen."
Lastly, the churches are to be solicited to give
cooperation to the World Council of Churches,

•'Elder First Presbyterian Church, Charlotte,

THE SOUTHERN PRESBYTERIAN JOURNAL

now in process of formation, and this World
Council is to make arrangements for a meeting
"whenever or wherever any official peace confer-
ence or conferences may be held," "in order that
through such a session the influence of Christian
thought (may) be brought to bear upon the
formulation of plans for peace settlement."

Here is a strategy designed to influence govern-
mental agencies that would be worthy of the
shrewdest political party. One cannot help but
wonder what, in the thinking of these leaders,
has become of the principle of the separation of
church and state, which was basic in the founding
of our democracy. Here the church not only ad-
vocates political machinery and methods, but does
so with the avowed purpose of influencing, and if
possible dominating, a political peace conference
in order that an international government after its
own ideas may be set up. The lesson of history is
unmistakable that the church cannot meddle in
the affairs of the state without becoming con-
trolled by the state. But here apparently this
warning of the past has either been ignored, or
has been set aside in the hope that the church
will now be able to dominate this super-state of
its own begetting.

Politically, here is to be a world government,
initiated by and therefore probably dominated by,
a world church. It will have absolute power, for
it will have at its disposal all armed forces, except
small national groups left for local police duty.

In accord with the Conference's principle of
"brotherhood," it is stated that in the peace settle-
ment, "there should be no punitive reparations,
no humiliating decrees of war guilt, no arbitrary
dismemberment of nations." All such, of course,
would seriously wound the feelings of Germany
and Japan, and this would not be brotherly. No
one must suggest that they were guilty or presume
to ask them to pay in part (they could never pay
in full!) for the terrible devastation and de-
struction wrought.

However, our own country is censured on the
ground that selfishly it has allowed "irresponsible
forces" to shape the world, though it has "held
preponderant economic power" and "the capacity
to influence decisively" world events. It is said
that "a very heavy responsibility devolves upon
the United States." "Changes of national policy
on the part of the United States" are required.
The United States "must accept the responsibility
for constructive action commensurate with its
power and opportunity," and should "play its full
and essential part in the creation of a moral way
of international living."

Economically, the profit-motive developing into
"economic nationalism" is severely criticized. Then
there is recognized "an alternative way of pro-
duction— based on complete management and con-
trol of all economic life by government" — in other
words, the Communistic or totalitarian way. But
the church, while it "has a manifest duty in the
economic field," must not "line up on the side of
any economic system." Here are two mutually
destructive economic principles, but the church
t must not side with either. The leanings of the
Conference, however, are clearly indicated. "Any
economic program," it says, "which regiments
: human beings and denies — freedom of collective
bargaining, thus reducing labor to a mere com-
modity— is manifestly wrong." "We believe," the
resolution continues, "that a new ordering of
economic life is both imminent and imperative,
and that it will come either through voluntary

cooperation within the framework of democracy
or through explosive political revolution." These
statements will be easily recognized as the princi-
ples, even largely the \vords, of the radical labor
and extreme socialistic groups. In addition to this,
"labor is to be given an increasing responsibility
for participation in industrial management." There
are to be various cooperative producer's associa-
tions, a national economic council, industrial coun-
cils, and "a tax program" so formulated "that our
wealth may be more equitably distributed."

Socially, there should "be equitable treatment
of all racial groups." "Peoples of other races"
are not to be denied "the essential position of
brothers in the common family of mankind."
American Negroes in this country should be sub-
ject to no discrimination. The full intention of
these statements is indicated in the further appeal
that negroes "be given suitable recognition in the
Administrative and Judicial Departments of the
Government," and that they "should be welcomed
into the membership, administrative personnel, and
fellowship of our churches, local and national."

If such a program were ever actually put into
operation, one instinctively shudders at the tre-
mendous possibilities that may result. It is interest-
ing to speculate what position the representative
from the United States would be assigned in such
a world government. When the international
council or congress composed of delegates from
Germany, Italy, Japan, Spain, Russia, Turkey,
Great Britain, the United States, and others
came to elect officers, just where would we come
in? Would we be given a Vice-Presidency? Or a
Secretaryship? Or would we be assigned the Port-
folio of Finance and Credit? Of course, that
would remain to be seen, but almost certainly we
should not be in a dominant position. The head-
quarters also would without doubt be in Europe.
So our nation from then on would take orders
irom a foreign ruler across the seas.

The wise counsel of George Washington in his
l-arewell Address seems to have been completely
forgotten. "Against the insidious wiles of foreign
influence," he warned, ."(I conjure you to believe
me, fellow-citizens) the jealousy of a free people
ought to be constantly awake; since history and
experience prove that foreign influence is one of
the most baneful foes of Republican Government.
— The great rule of conduct for us, in regard
to foreign nations, is in extending our commercial
relations, to have with them as little political con-
nection as possible. . . . 'Tis our true policy to
steer clear of permanent alliances, with any portion
of the foreign world. . . . Taking care always to
keep ourselves, by suitable establishments, on a
respectable defensive posture, we may .safely trust
to temporary alliances for extraordinary emer-
gencies."

me ancienu question of the prophet Amos is
appropriate in this connection, "Can two walk to-
gether, except they be agreed?" (Am. 3:3.)

Here also another serious question intrudes.
With lust for power inherent in human nature,
how long could the President or head of such a
world government with such vast powers at his
disposal keep back his hand from seizing world
dictatorship?

Again, with the world church exercising, pre-
sumably, such a dominant place in world affairs,
where does the Roman Catholic Church fit in?
Temporal and political world sovereignty has
always been the dream of this church. It already
has the most intricately organized and world-wide

THE SOUTHERN PRESBYTERIAN JOURNAL

political machine on the face of the earth. Further-
more, there have been for years marked tenden-
cies on the part of the British churches, and even
on the part of the Federal Council, toward reunion
with "the Mother Church." If these American and
British churches, uniting in the World Council,
join in co-operation with the Catholic Church and
are successful in setting up the proposed world
government, which will come out in the dominant
position ecclesiastically, the Protestants or CatKo-
lics? Will the World Council, which would so
readily ask our nation to surrender its sovereignty
politically, just so easily submit itself ecclesi-
astically to the Catholic Church? These are solemn
questions, and not to be lightly brushed aside.

We cannot help but question also what our fore-
fathers, who bought our freedom with sacrifice
and blood, would say to such proposals. Imagine
the reaction of Patrick Henry, Jefferson, Monroe,
John Adams, Daniel Webster, and others of the
founders and builders of our republic. We do
well to refresh our minds as to some of the things
that have been said by the far-sighted leaders
of the past. Benjamin Franklin tersely said, "They
that can give up essential liberty to obtain a little
temporary safety deserve neither liberty nor
safety." And Abraham Lincoln has warned, "At
what point then is the approach of danger to be
expected? I answer if it ever reach us it must
spring up amongst us; it cannot come from
abroad. If destruction be our lot, we must our-
selves be its author and finisher. As a nation of
free men, we must live through all time or die
by suicide."

"All men are brothers." Imagine in a zoo the
lamb, the deer, and the goat proposing to the
lion, leopard, and bear that, since they are all
brothers, and since bars and barriers create
suspicion and ill feeling, these should all be re-
moved and a community organization of brother-
hood and cooperation set up. What would become
of the lamb, deer, and goat, if such a plan were
carried out? They, of course, would be quickly de-
stroyed. It could not be otherwise so long as the
nature of the lion, leopard, and bear is ferocious
and bloodthirsty.

If this is true in the animal realm, how could
it be different among men, who have so often

shown themselves to be as quick to kill and de-
stroy as wild beasts? Often lately we have heard
certain groups of men referred to as wolves, mad-
dogs, and rattlesnakes. What is meant, of course,
is that these men are in their natures as full
of hate and cruelty as are these deadly creatures.
Their hearts are evil. As long as this is so, there
will inevitably be enmity and strife. There must
be a transformation of nature before there can
be peace. This is self-evident.

And here the strangest of all strange things in
connection with the Delaware Conference appears.
These church leaders are supposed to hold in their
possession as a sacred trust the one, the only
message that has power to transform human
nature, the message of the crucified and risen
Saviour, through faith in whose blood vile men are
made pure, and hateful men are made loving
and unselfish. And yet this message, which is their
chief responsibility, has been pushed aside for
dangerous dabbling in strange political, economic,
and social theories. For these fancies, they would
eagerly risk all the religious liberty, political
freedom, and priceless heritage, which has been
bought for us by the blood of our forefathers
through all the struggles since the foundation of
our democracy and even back to the days of the
Reformation.

Paragraphs and pages are given to economic
theories and political policies and formula — both
of which are lacking sadly any adequate realistic
apprehensions of the falibility of unregenerated
mankind. Little or no space in the imposing reso-
lutions of these great churchmen is dedicated to
the essential and inescapable fact of the neces-
sity of the regeneration of mankind through the
purging blood of Jesus Christ which the Christian
world knows to be a condition precedent to inter-
national justice and world peace.

In conclusion it is interesting to note that many
of those at this imposing conference also have
been outstanding among the pacifists of the na-
tion and in no small way are believed to be re-
sponsible for our serious military unpreparedness.
It would seem a bit unusual that those who have
contributed least to the winning of this staggering
war should thus elect themselves the arbiters of
the peace which they did not help to win.

Meeting Of The Columbia Theological Seminary Alumni

Decatur, Ga., May 26, 1942. — The Alumni
Association of Columbia Theological Seminary
met on May 26, for dinner, at the Seminary. In
the absence of the President, Dr. A. W. Dick,
Rev. Cecil Thompson, of Valdosta, Ga., called the
meeting to order.

Guests of the Association were the Ministers'
Association of Atlanta, the Board of Directors of
the Seminary, and the graduating class. The
alumni enjoyed addresses by Rev. Alton Glasure,
of Marietta, Ga.; Dr. R. E. McAlpine, formerly a
Missionary in Japan; and Rev. E. H. Hamilton,
Missionary in China.

Dr. J. McDowell Richards, President of the
Seminary, announced the following bequests re-
ceived bv the Seminary in the past two years:
(I'PThe Fanny J. Bryan bequest of $35,000 for
fellowships, from Columbia, S. C; (2) The Luther
Maxwell bequest of $15,000, for student loans,

from Tuscaloosa, Ala.; (3) The bequest of $27,-
000, made by Mrs. Clyde King, Sr., of Atlanta,
Ga., for student loans — this is a memorial to her
son, John King; (4) The David Crowell Campbell
bequest of $20,000, a memorial to his father and
mother, for_general endowment, from Knoxviile,
Tenn. The Alumni expressed their sincere appre-
ciation for these friends of the Seminary who re-
membered it in their wills.

The officers of the Alumni Association for the
coming year are: Rev. Cecil Thompson, Valdosta,
Ga., President; Rev. John Melton, Rome, Ga., Vice-
President; and Dr. G. T. Preer, College Park, Ga.,
Secretary.

A period of prayer was held for the alumni in
the service of our country. There are at least 35
in the chaplaincy.

The Association plans to appoint one alumnus
in each Presbytery as a nucleus for its activities.

THE SOUTHERN PRESBYTERIAN JOURNAL

It Is Corban

By Rev. Robert F. Gribble, D.D.

There are three reasons, other than the Devil
and original sin, why we "sink i' the scale": (1)
the crowd: it is so easy to do the known wrong
with the crowd, or at least to get into error by
contact with it; (2) the duration: when a process
is protracted, its edge of warning wears off; (3)
the minute: should evil become decomposed, its
diminutiveness is deceptive. That is, the whole may
be perceptible evil: the parts seem so innocent.
And a fourth may be added, if apparently in con-
tradiction to the second: the sudden: what one
does rashly, on the spur of the moment, on soberer
thought, he may find to be quite improper.

"Korban" was a gift (so translated in the
LXX), in the general sense of a sacrifice dedicated
to God. The Jewish leadership of the time of our
Lord on earth openly honored parents; but they
made a way to avoid possible embarrassment touch-
ing the fifth commandment by the invocation of
what none could gainsay to be a higher law, viz.,
obligation to God direct. It is the old story of
cultus and ethic, of formal versus real. But we
are astounded that anyone (to say naught of min-
isters of religion) should ever have come to the
point where he could nullify a known law of God
under cover of devotion to the Lord's interests in
a supposedly larger way. Glass houses may expose
us; but surely here is cause for indignation right-
eous in color. If the Korbanites used gifts thus de-
voted, in their own interests, such added iniquity
does not particularly concern us here; but we
understand that it was "customary" for one self-
ishly inclined, to say, "It is corban," as regards
certain possessions which he wished to employ for
his own purposes, thus being quit of obligation to
his parents touching such goods. What is of vital
concern for us is, making void the revealed will of
God by this "tradition" in the guise of larger de-
votion in a higher realm. Here is a general prin-
ciple: its applications are multiple: "And many
sueh like things do ye." (Mark 7:13).

There is great point in reaching numbers of peo-
ple for the Saviour. Evangelism and Christianiza-
tion must go on. Our energies are obligated to
bend thereto, and our time and abilities, and our
all. But shall we seek the crowd at any price? Is
it right for a Christian organization to conduct
week-day frolics in the church rooms on Sunday
nights in order to get the crowd? If a hundred
can be inveigled in by the use of secular games
and dances, is it justifiable, on the score of giving
the Gospel message to a larger number, when
otherwise only two dozen would come? Using the
bait, if we dedicate it to God . . . and per-
adventure the whole is for His glory ... It is
■corban.

Further concerning the Lord's Day, some look
upon it as a fossil. Nobody observes the Puri-
tanical Sabbath now, it is said. The crowd has
turned from it. Perhaps it never was so sacrosanct
■as our forebears felt it to be. Times have changed,
•and changing, have changed customs. We used to
feel it wrong to buy articles short of necessity on
the Holy Day; but now we are beyond that. And
the rising theolog feels free to purchase candy,
soda, and tobacco, as at other times. The Sabbath
. was made for man: man is the important thing. In

addition we are preachers, and we possess a kind
of immunity to lesser laws: we serve the Lord
Christ. It is corban.

And more, a group of young leaders feels need
to retire from sights and sounds that pall, for the
special purpose of planning the year's work ahead.
They are in school; and one cannot miss school
schedules. But a week-end will be a fine time.
They serve the Lord even though shunting the
worship of the Sanctuary; and they have their
own worship in the great out-of-doors. The leaders
connive at it, perhaps foster it. All centers prac-
tice it. So we enjoy a good time with our work, a
week-end vacation at the expense of the Lord's
Day. It is all for His glory. It is corban.

A score of years ago (that is a long while back,
and years make so much difference), a certain
Synod, practically to a man, as it appeared to one
present, entered into a kind of blood covenant
(sans the blood) touching the observance of the
Sabbath Day, taking open stand against riding
public conveyance to appointments on such Day.
And now does anyone hesitate to do it? Of course
it is solely in the interests of the Lord's work. It
is for the sake of the Kingdom. And surely on
such high ground none can feel that God would
object. It is corban.

Then, we have young men studying for the min-
istry, who have given oath to attend to definite
duties. They assumed certain vows before Pres-
bytery when taken "under care" thereof. They
entered solemnly (how solemnly!) into compact
with God to become ministers of His grace. It was
voluntary. Yet some became Benedicts while in
the course of preparation ; and therefore they
could not come — that is, not always. And some,
while novices indeed, engaged in the care of
churches; and the churches could not be allowed
to suffer (forsitan et haec olim meminisse!) And
some had undertaken other studies of secular char-
acter, but very vital; and then there were clubs
and various organizations that demanded quite
properly a modicum of time. So it came to pass
that the bounden obligations of class-room and
chapel and seminary affairs, were thrust aside if
unfortunately they were in conflict with the larger
outlets of service, the Scriptural obligations to
family, the more ambitious responsibilities in con-
nection with the work general . . . great
church . . . great men ... It is corban. (Let
whom the shoe fits, wear it).

We come to beliefs. What of the older views in
re the revelation of God as being just that, viz.,
the revelation from God, and not a mere record
of human expression and aspiration? And what
also of the once common attitude towards certain
reputed facts of history, recorded in the Bible as
being facts and not theories? And again what
about the miracles, the supernatural, the super-
human, and all matters which the finite mind can-
not reduce to the limits of its own comprehension
and approval? Should these by any chance be rele-
gated to the negligible by a self-adulatory scholar-
ship which refuses to stomach anything eccentric
to Hegel's "the rational is real and the real is ra-
tional" (the reader will take note that no charges

THE SOUTHERN PRESBYTERIAN JOURNAL

are here made), then do we hear that what must
be must be? Are we to be broad, tolerant, intelli-
gent, advanced, at any price? We don't believe in
magic; but enter the magicians, the Scribes and
Pharisees; and all is "fixed," mirabile dictu! It is
corban.

We come to the matter of religious education.
To those who in loyalty to the psychology, peda-
gogy, theology and religion of the Bible, have re-
fused to budge, we owe much. But we must say
that if there are those who demand that their
principles be adopted at any cost; the cost of fore-
going the Book, of forsaking the Faith, of deny-
ing the fundamentals, we cannot walk in their
company. If they claim super-Biblical insight, or
extra-Scriptural acumen, or contra-Evangelical
conclusions, their novelty does not prevent their
being traditionalists. We have heard strange things,
how that in the name of intelligence, and of pro-
gress, for the sake of the pupil, the antique yoke
of bondage must be thrown off. If this should in
any wise be true, is it not corban?

It has taken us quite a long time, and many re-
sisted, feeling twinges of conscience about the
matter, but finally the inherent power of the
larger interests prevailed — I speak in re the cine-
matograph. There is of course some evil in the
invention; and the shows do lower the level of
morals by their constant betrayal of old-fashioned
proprieties; lechery and lust are now to be ac-
cepted as commonplace in all polite circles, i.e.
save, of course, in the persons of a few anti-
quarians, who like the poor are present per-
ennially. But it is especially advisable for the
preacher, and the more so in the case of the bud-
ding ministers, to know first-hand regarding all
that goes on. Thus it is, in view of the greater
things in the scale, that the known prohibitions,
and the conscience once enlightened of God and
keen-edged, must be bowed out of court. For this
the up-to-date adult must surely agree with the
recently overheard expression of a man and his
Avife (aside: they own the picture-show): "What
a blessing the movies are! How fortunate that we
have them particularly on Sundays (contrary to
Texas law). They are such a boon to parents in
keeping their children off of the streets on Sun-
day afternoons." ("Quo usque tandem!") It is
corban.

There is more, if one cares to apply the idea
further. Anyone who has employed his right of
franchise is aware of the item labelled politics. It
has long since gotten out of Plato's hands: to it,
time and usage have been unkind. The term now
involves reproach, deviousness, wire-pulling, and
the like. And one has seen the semblance of poli-
tics in the proceedings of the Church — for shame
be it said. Does the idea seem to be that we must
have certain measures passed, even at the sacrifice
of propriety, and of politeness, and of the com-
monly accepted laws of procedure? For it will ac-
crue to the benefit of the whole: it is solely in the
welfare of the greater good, "the greatest good
for the greatest number." Is there any truth in
the insinuation? If the ofl'icer proposed by one
clique is elected by unethical methods, the end
justifies the means. Should private caucuses oper-
ate, instead of democratic principles and Chris-
tian fair-play (I write supposititiously ) , it re-
dounds to the larger interests, in which we must
center. The ecumenical is the great concern. We'll

call it Democracy; and we shall excuse the trans-
gressions by invoking the magic formula: It is
corban.

A final application: What about the specific art-
icles of the Creed as over against the blanket sub-
scription to the system of doctrine? Some say:
Take the whole; we accept the parts but disregard
them. Others say: We reject some parts: we stand
on the whole. To one who accepts all the parts
and believes the whole, these two attitudes seem
to look in the same direction. Is it easier to make
a blanket vow than to assent to specific articles?
If one does say, the creed is the thing, disregard
details, the sound is the sound of corban. With a
broad inclusivistic gesture shall we embosom mer-
ger, smothering particular items fundamental to
any possible bona fide association! Are we to
justify an amalgamation which tolerates loose sub-
scription, perhaps even trampling on the parts
(which make up the whole of belief), by appeal to
the great impetus for the Christian movement
among men? In embracing the system, do the doc-
trines vanish away? Then in so doing, the impres-
sion gets abroad of merely gilding again the omi-
nous words: It is corban.

Enough! We go back to the beginning. Vulgarly,
we often proceed. Others are doing it. The crowd
excuses us. It could not be far wrong, since so
many were engaged in the custom. Minutely, we
loose our grip on things fundamental. By gradual
decomposition we lose some foundation stones.
Petrifaction is bad: disintegration is worse!
Slowly, we drift from our moorings; and because
it is so slow, it seems stability, or even advance!
The gradual encroachment of evil, at one time
clearly seen and hated, leads to indifference: an
immediate vision would have made it abhorrent.
Hastily, we may do that of which we repent at lei-
sure. By such routes comes progress, or regress,
to danger-point. To have a revival does not re-
quire an ascent into the heavens, nor a descent
into the depths: it is nigh us. Christians always
live dangerously. The indicated necessity, both in
practice and in preaching, in belief and in conduct,
in public and in private, in individual and in
church general — is to quit looking at rush-lights,
no matter how brilliant they may seem to be: we
must set our eyes on the Sun of Righteousness. To
the law and the testimony we are bound to appeal,
and not to any deliverance of man or practices or
pronouncements of the sons of men which do not
preserve intact the Faith once delivered. Let us
keep clear of the danger of steering by a compass
geared to the magnetic pole of this transient
sphere. The only safe course is that determined by
the gyroscope, whose relationship is celestial, in
harmony with a moral and therefore a permanent
system.

"L'etat c'est moi" has a flamboyant sound.
(Light is inaudible sound; and sound is invisible
light). But nor king nor prelate, on throne or in
pulpit, has the right to abrogate any known law
of God on the specious plea of dedication to and
maintenance of a higher goal or cause, even the
goal of taking the world for the Christ! Which is
the word of God; and which is tradition? There is
the problem. But once clearly seen, there can be
no question about which to follow — not for the
Christian . . . All of which is said without any
claim to exemption from taking this physic.

A concluding word: No one asked me to write

THE SOUTHERN PRESBYTERIAN JOURNAL

this. Ye editor may not publish it. These are some
animadversions which have been causing me dis-
comfort for many a day. This is not a sermon.
However, I am sure that liberalism is an ignis
fatuus: it always has been; but the "foundation
of God standeth sure." We have an apostolic,
Scriptural, Presbyterian, Church: there is no need

for another. And if this new journal, which is not
a substitute for, nor a combatant of, our other
honored publications, is provocative of gratuitous
division, then it were better for it to be mill-
stoned and cast into the sea. And I very readily
understand that some may say that this also is
corban !

Woman's Work

By Mrs. R. T. Faucette^

Have you ever, during the Sunday School and
Church hour, had occasion to drive through a
street in some city where Negroes live, or through
some slum district where the underprivileged call
"home" or the country or mountainside where
many are living? If you have, what did you find?
You found crowds of children playing in the
streets and grown ups, women predominating,
sitting on the porches, but without hope in their
eyes. You found the men not in evidence. In the
country you found' a ballgame going on and the
roads filled with people, but not going to worship.

This is the picture on the Lord's day of our
beloved Southland where, at present, over half
of our population is not affiliated with any Church.

This is a sad picture depicting a desperate con-
dition, if we believe Christ when He said in John
3:7-19 — "For God sent not his Son into the world
to condemn the world; but that the world through
him might be saved. He that believeth on him is
not condemned; but he that believeth not is con-
demned already, because he hath not believed in
the name of the only begotten Son of God." There
are thousands of condemned souls near any one
of us. They are condemned for eternity unless
they accept Christ as their Saviour.

Poverty, bad housing, sickness and disease stir
our sympathy, but none of it or all of it are com-
parable to one lost soul. Are we doing anything
about it?

June is the month that the Auxiliaries are pre-
senting and studying Synodical and Presbyterial
work, which includes Outposts and Chapel work.
It is so interesting to learn through an Auxiliary
program what has been done by others in this great
work, but it is very easy to sit down and let the
inspiration of the meeting pass from us and then
quietly let all opportunities that come our way go
by us without disturbing in any way our usual
lives. The following is given with the prayer that
many may catch a vision and begin a work which
will draw the drifting souls around them away
from sin unto the Lord:

Several years ago, when the book "The Land of
the Saddle Bags" was being read by Auxiliaries,
it fell into the hands of two women who already
had been told that in their country there were
more out of the Church than in it. This fact had
laid hold upon their hearts. They could not dis-
miss it. It came before them when they prayed,
but they did not know how to start. When they
read this book they found that in other communi-
ties some had begun a real Christian work by
affiliating with varipus kinds of community work

already in process, or by using help which was
available through the extension departments of
state organizations and that they could make a
beginning without having to raise any funds. These
women, who definitely wanted to reach the rural
population in their country for Christ, instructed
and inspired by this advice which they found in
"The Land of the Saddle Bags," saw their oppor-
tunity and immediately rented a small house near
a county school for a very nominal sum. They then
secured one of the Christian teachers in that school
to live in the house, giving her the rent of it, and
she in turn was to use her hours at home in having
the girls and boys come to her for Christian clubs
of study, recreation and social life.

This was a small and modest beginning of an
effort to enli.st our rural people for Christ, but it
has resulted in a splendid mission station. A manse
has been built and a Presbyterian minister lives
there and gives part of his time to that com-
munity. Souls are being saved every week.

These two women continued to look for other
opportunities. They found that the American Sun-
day School Union, the right arm of rural Christian
work, had sent one of their missionaries into their
county. They, with eight other women, have co-
operated with him for ten years and the result has
been Sunday Schools in more than sixty communi-
ties where no services were held up to that time.
Many of these are manned by Presbyterians from
the city Churches and all are having the Word of
God in its purity taught to them in love and with
prayer.

After establishing Sunday Schools these Ameri-
can Sunday School Union missionaries often move
on to other fields and the only criticism has been
that the Sunday Schools they establish are left
without leadership and without affiliations. Be-
cause of the prayerful cooperation and work of
these two women and others that they have brought
into it, this will not be the case here.

Is it not wonderful what God does through those
who yield themselves sacrificially to His revealed
will?

Has the June study on Synodical and Presby-
terial Home Missions given you a challenge? Do
you feel that something should be done about it?
If so, will you start?

* Member of First Presbyterian Church, Chatta-
nooga, Tenn.

THE SOUTHERN PRESBYTERIAN JOURNAL

Winning The Ones For The Master

(John 1:41-42)
By Tom Glasgow"^

Surely no one decries the perfected organi-
zations, the improved Church buildings and equip-
ment and the great emphasis of this day and time
on behalf of Christian Education. However, as
these come into "their day," does it seem in some
way that more of us, ministers and laymen, are
consciously or unconsciously losing our sense of
personal responsibility to witness for the Master?

Somehow I feel many of us are relying upon
these agencies and equipments to accomplish the
task and responsibility which is inescapably ours.
1 for one would plead guilty. Perchance some of
you who linger to read may join with me in that
plea.

How many of us spoke personally to some one
yesterday — or last week about his immortal soul's
salvation? No? Then last month? Or April? or
March? How many of us this year — almost six full
months gone — have left our home, or office, or
woi'k, or play to go see a single soul — a friend or
acquaintance, loved one or stranger whom we
believe to be without Christ, (and if so — lost for
time and Eternity!) to witness for the Master and
invite him personally to take Christ as his personal
Savior?

We talk business and war and rationing and
tires and priorities — but personal salvation through
Jesus Christ, we just don't get around to it! I ask
myself: "Why is this the case?" The answer, 1
believe, is two-fold: (1) We forget that if we
really witness for the Master we will be bragging,
not on ourselves, but on our Savior; and (2) Moral
cowardice and actual spiritual indifference? I
don't like this second answer! I do not apply it to
another. However, when I face the issue fairly
and honestly, and frankly, I can't dodge it for
myself — I wish that I could! (Decide for yourself
un number 2 — "guilty" or "not guilty" but as a
Christian, face it frankly!) If I believe they are
eternally lost — what but cowardice or Spiritual
indifference could keep me from witnessing?

One season at Montreat three speakers of power
were on the platfonii — the late Dr. "Billy" Ander-
son of Dallas, Dr. Timothy Stone of Chicago, and
Dr. George Truett also of Dallas. I tried to analyze
the source of their surpassing power as they held
and inspired the large audiences that flocked to
hear them. They seemed to have one thing in com-
mon which I believe was the key to the power of
their message. Each wove into his message how
God had used him to lead this man or that woman
to find Christ a personal Saviour with the attend-
ing blessing incident thereto!

Great Christian Laymen who have blessed my
life have inevitably been the great soul winners
that I have been privileged to know. In Ministers
or Laymen it is those who have dared to bear
personal testimony who speak or inspire with
greatest force and power. We look to our ministry
for leadership in things Spiritual. It is both normal
and proper that we do so.

Some years back I attended a conference at
Blue Ridge, N. C. composed of some of the
strongest laymen in our Church. I discussed with

* Elder Myers Park Presbyterian Church, Char-
lotte, N. C.

the President of one of our Seminaries, and also
with a leading Pastor in our Church, the conver-
sation which had taken place at this conference.
Both the President and the Pastor urged that this
conference conversation be recorded and released.
At that time I prepared an article entitled "Sales-
Managers Wanted." May I here quote therefrom
as embodying at least a partial solution to the
vital problem of "Winning the Ones for the
Master."

In this conversation we were discussing the
appalling absence of any definite personal evan-
gelistic effort among Chi'istian Laymen and the
reason therefor. In the discussion I asked these
gentlemen: "Have any of you ever been asked
by your Pastor to go with him to help win a soul
for Jesus Christ?" To my amazement, one by one
they all answered: "No."

I have been active in Sunday School work or
as a Church Officer for more than twenty-five
years. During that time I have served under five
different pastors — all of them good men. However,
never has one of them said to me, "Tom, come
go with me and let's try to win so and so for
Christ."

The Pastor is inescapably and wisely the corner-
stone around which each Church's standards must
be built. Evangelism or any other Church activity
will not rise much higher than the standards he
sets. He is the accepted leader so far as his con-
gregation is concei'ned, and rightly so. Unless he
leads, with rare exceptions, there will be no
leadership.

I wonder how many pastors are truly leading
their Officers, earnest Laymen, and splendid women
into active personal work. Some are, I know, but
how many? My heart goes out in full and under-
standing sympathy to those who have failed to do
so. They are human like us all. It takes courage
and consecration of a high type to do active
personal work. I don't mean to extend an invi-
tation from the platform. That is comparatively
easy, but to leave your desk and go unaided, alone,
single-handed and talk to a man, not about joining
the Church, but about taking Christ as his personal
Savior takes real courage! But Pastors, listen!
There are thousands of your officers and members
throughout the Church who would gladly follow
your leadership if asked to work with you to win
souls for the Kingdom. There are more thousands
who, if asked, out of loyalty to you, would go
with you on such a mission, and there, tasting the
thrill of having a part in the salvation of an im-
mortal soul would soon be eager to have a part
with you again and again. However, without your
leadership probably, they will never know that
joy. Don't send them. Take them. You remember,
"Come ye after me (come along with me) and I
will make you fishers of men." Rare fellowship
with your officers and members awaits you in this
work, if you will lead.

Your sermons are of vital importance. They
deserve your diligent, earnest and best effort.
Personal visits among your members go far to
endear you to them, and widen your field of serv-
ice. However, it's so easy honestly to put in all
your time in preparing your sermon, pastoral calls,

THE SOUTHERN PRESBYTERIAN JOURNAL

etc., when your greater work, giving untold power
to your preaching and life, lies in leading your
people as they "introduce" a lost soul to its Savior.

I was keenly interested in hearing one of the
splendid pastors of our Church say that often
at the devotional period with his staff each morn-
ing, he told them that they all could honestly be
truly busy with regular routine all day, but un-
less some time was put in to help win a soul, the
day would be lacking its sunset of worthwhile glory.

I headed this letter "Sales Manager Wanted." I
live in the business world. I love it. Among my
duties with our firm is that of sales manager. As
I thought of this letter, I thought of the sales
manager's job. We're sending out a new salesman.
He's untried, green and inexperienced. First, we
train him as best we can in the house. Then we
have a conference and tell him all we can as to
how to meet the prospect and "land" the order.
Then the sales manager or an experienced sales-
man goes out into the territory with him, first
doing the selling and letting the new man look on;
then letting him take part in the selling; and then
letting him do the selling, while the sales manager
looks on. After a while, he's ready to try it alone,

coming in for a conference and suggestions from
time to time, until he is full-fledged and eager
for his task.

And so. Pastors, I urge you to lead me and the
thousands you scarcely realize are awaiting your
leadership throughout the Christian Church in the
capacity of our spiritual sales managers, sales
managers for that glorious Company "Fathei-,
Son, and Holy Ghost" with charter unlimited,
"offering" the redeeming pardon of a Savior's
love to a lost and sin-sick world. It will be a
great experience for us. It will be a great experi-
ence for you. I earnestly believe that under your
leadership, faithfully and tactfully following such
a program, there awaits the Christian Church the
richest days of blessing and usefulness in its
history.

Have I dreamed a dream? Maybe so, but I am
persuaded that under your consecrated leadership,
as our sales managers, guided by the Master Sales
Manager of Galilee, this dream will blossom into
beautiful fruition, and a vitality be given the
Christian Church, glorious and gratifying to Him
and to you.

The Righteous Nation Which Keepeth Faith

By Rev. Edgar A. Woods — Statesboro, Ga.

In Isaiah 26:2 these words of commendation are
spoken to Israel, when she should prove faithful:
"Open ye the gates, that the righteous nation
which keepeth faith may enter in." And in Matthew
21:43 these words of condemnation are spoken by
our Lord to Israel when she had turned from the
truth: "The kingdom of God shall be taken away
from you, and shall be given to a nation bringing
forth the fruits thereof."

We think and speak of God as dealing primarily
with individuals in the world, and it is true. But
in a time like this we remember, too, that the
Bible pictures God as dealing with nations as na-
tions. These are days when we need to reaffirm
our faith in the truth that "the kingdom is
Jehovah's, and He is ruler over the nations" (Ps.
22:28), and that "God is the king of all earth;
God reigneth over the nations." (Ps. 47:7a-8a).

Yet there are many earnest people who are
troubled at heart, for God seems far away. What
shall be said about nations that seem to have
gotten completely beyond God's control, aggressor
nations going their wilful way, apparently un-
checked by the divine hand; attacking, despoiling,
and oppressing weaker nations? Some months ago
an article appeared in the Sunday School Times
entitled "Why Doesn't God Do Something?" The
question was not asked querulously nor cynically,
but it was a reverent attempt to throw some light
upon our dark wold. It is a question that many
have asked. In the light of present world events,
how shall we explain the government of a righteous
and omnipotent God?

Let us begin with the words of our Lord. Long
ago Jesus said: "Ye shall hear of wars and rumors
of wars: see that ye be not troubled." What did

he mean? Surely not that we should be indifferent
to the tragedy and suffering of it all. Not that we
should be unconcerned about the progress of
hostilities as it affects our homeland. But that we
are not to be confused by the apparent chaos of
the world. We are not to conclude that God is
either indifferent or impotent in the face of it all.
"See that ye be not troubled, for all these things
Jnust come to pass, but the end is not yet." God's
final day of judgment has not yet come. But, says
Jesus, be very sure that it will come.

• In the meantime, even now, God is working
and judging. Individual souls are to be judged
in the next world, but nations are being judged in
this. Spiritual history is the record of nations reap-
ing what they sow, the record of how they keep
faith with God who raised them up.

What then is to be said about ruthless nations
which seem to succeed? The Bible has this truth
to state, a truth illustrated all through history:
while God never wills nor initiates sin or wicked^
ness and cruelty in the world, yet, when a nation
has imbarked upon its wilful way, God sometimes
uses its very wilful action to accomplish His
purpose. He sometimes even uses wicked nations
to punish, discipline, and call to repentence His
peoples; but, after he has used such nations, he
surely punishes them for their cruelty. God spoke
throuh Habbakkuk the prophet: "behold ye among
the nations, and look and wonder marvelously; for
I am working a work in your days, which ye would
not believe, though it be told you. For, lo, I raise
up the Chaldeans, that bitter and hasty nation,
that march through the breadth of the earth to
possess dwelling places that are not theirs." (Hab.
1:5-6). Of the same nation God said, "Thou art

THE SOUTHERN PRESBYTERIAN JOURNAL

my battle-axe and weapons of war: and with thee
will I break in pieces the nations; and with thee
I will destroy the kingdoms." But when He is fin-
ished using it, God says: "I will render unto
Babylon and to all the inhabitants of Chaldea all
their evil that they have done in Zion in your
sight, saith Jehovah." (Jer. 51:20-24). So as
Assyria an instrument in God's hand: "Ho,
Assyrian, the rod of mine anger, the staff in whose
hand is mine indignation. I will send him against
a profane nation, and against the people of my
wrath will I give him a charge." But when He
is finished using Assyria: "Where fore it shall
come to pass that when the Lord has performed
his whole work upon Mount Zion and on Jerusalem,
I will punish the fruit of the stout heart of the
king of Assyria. . . . For he hath said, by the
strength of my hand I have done it, and by my
wisdom." (Isa. 10:5-6-12-13). How well Psalm
76:10 expressed this truth: "Surely the wrath of
man shall praise Thee: the remainder of wrath
shall thou restrain."

So the Old Testament is largely a record of
God's choosing of, and his dealing with, the people
of Israel. In their history they are repeatedly
tested and disciplined in order that they might be
fitted to carry out the purpose that God had for
them. What was true of Israel has been true of
many a nation through the centuries. God offers
to that nation the kingdom of God, the saving
knowledge of Christ Jesus, raises it up, prospers
it, entrusts it with a mission and a heritage in the
world. "Happy indeed in the nation whose God
is the Lord, and the people whom He has chosen
for His own inheritance." (Ps. 33:12).

From the days of Pilate it never has been Christ
who is standing on trial. Always it has been that
nation in whose midst Christ stands that is being
put to the test. Our Lord declared that the stone
upon which a nation makes or breaks itself, is
the question as to what that nation does with
Christ in its faith and life. (Matt. 21:42-43). The
Roman governor asked the mob outside his palace
in Jerusalem the abiding question : "What shall
I then do with Jesus, who is called the Christ?"
And that mob as spokesmen of the Jewish nation
shouted: "Away with Him. Crucify Him. His blood
be upon us and our children." The torch was
offered the Jew and he rejected it. And the Jews
today are scattered to the four winds of the
earth, a separated people, and with a great hope,
but persecuted everywhere to this day. Our Lord
has said: "The Kingdom of God shall be taken
away from you, and shall be given to a nation
bringing forth the fruits thereof."

So followed the history of Greece and Rome.
Martin Luther in his book Admonition to My
Beloved Germans said: "What's gone is gone. The
Jews had Christ, but they rejected Him, and they
are now scatteerd abroad. Greece had the pure
Gospel, but now she has the Turk. Rome and
the Latin nations had the truth, but now they
liave the Pope. Germany has now her great oppor-
tunity, but unfaithfulness will drive it away."
For awhile Germany was very gloriously faithful,
but in these latter years she has set up a strange
nationalistic, militaristic idolatry, denying the very
Lord who raised her to her former greatness. Is
it possible that the Germany of Luther and Huss
and other great fathers will have to hear the
words: "The Kingdom of God shall be taken away
from you and shall be given to a nation bringing
forth the fruits thereof?"

John Buchan, the British writer and statesman,
an elder in the Presbyterian Church of Scotland,
until his death in 1938 Governor General of
Canada, saw the events leading up to the present
conflict, and wrote to the British people: "Our
peril in recent years has been an indifference; and
that is a grave peril, for rust will crumble a metal
when hammer blows will only harden it, I believe
— and this is our great hope — that the challenge
with which we are faced may restore to us that
manly humility which alone gives us power. It may
bring us back to God."

Words like that apply to us in America. To no
nation has the kingdom of God been offered so
richly with all its accompanying blessings. But
are we bringing forth the fruits thereof? This
freedom that we enjoy did not come by accident,
but as a gift from God as our forefathers honored
Him. We have no assurance that these blessings
will continue to come regardless of how we as
people believe and live. As we watch this warfare
which has engulfed nation after nation, even as
America girds her national strength to check the
ruthless aggression that is loose in the world, surely
we ought to give thought to things fundamental
(those things the preservation of which is essential,
not because they are old merely, but because they
are from God and are true, and reach down to
the roots of our lives). God's Book and God's Day
and God's House and God's service.

Is there anything more needed than a great
turning to God — as in the days of Moody and Wes-
ley and Knox and Luther and the New Testament
Church? In the words of Paul, "We preach unto
you that ye should turn . . . unto the living God,
which made heaven and earth and the sea, and
all things that are therein: Who in times past
suffered all nations to walk in their own way.
Nevertheless, he left not himself without witness,
in that he did good, and gave us rain from
heaven, and fruitful seasons, filling our hearts with
food and gladness." (Acts 14:15-17).

Yes, God has been very good to us in America.
One has only to live outside this country a short
time to realize it. How much better that "the
goodness of God should lead us to repentence."
Rom. 2:4. But if it should be otherwise; if God
should have to lay a heavy hand upon our nation
and land and people before the war is over, then
may his discipline have its cleansing effect upon
our hearts, renewing within us a right spirit.

God forbid that America should ever hear the
words: "The Kingdom of God shall be taken away
from you." But God grant that when these days
of trial are past, we may hear the words: "Open ye
the gates, that the righteous nation which keepeth
faith may enter in."

North Carolina: "I have read the first issue of
The Southern Presbyterian Journal with deep in-
terest and highest approval. I think it meets a
real need and will be a great blessing in our
Church."

Mississippi: "I have received the May issue of
The Southern Presbyterian Journal, and am much
pleased with it. I think you have made an excel-
lent beginning, and I trust that you and your asso-
ciates will be Divinely guided in making this pub-
lication of great value to the cause of Christ as
represented by our Church."

THE SOUTHERN PRESBYTERIAN JOURNAL

Why Seek Jesus' Help For America
In This Crisis?

(Psalm 50:14-15)
By S. B. M. Ghiselin*

■ Our text gives three things each one can do.
"Offer unto God thanksgiving", calls upon us to
thank Him for His loving kindness and tender
mercy. "Pay thy vows unto the Most High", means
to be true to our covenant of loyalty to the
church with our prayers, gifts and attendance, to
build a home that will reunite in heaven, to be
faithful to Christ in our daily walk. "Call upon
Me", is a trumpet call to prayer.

Why obey God's clear directions in seeking
Christ's help for America in this crisis?

1. Because our Father's unfathomable love has
allowed trouble to come to lead us in penitence to
Christ for help. When cruel and bitter persecution
broke out against the church, James the brother
of John being slain with the sword and Peter
being jailed with the expectation of death, that
little group of Christians driven in desperation to
their knees appealed to the One "very present help
in trouble". "Prayer was made without ceasing
of the church unto God for him." When Jonah
was at the end of his tether, when all human
resources were inadequate, in hopeless helplessness
he cried in penitence to One Who is Mighty;
"When my soul fainted within me then I remem-
bered God". A beloved physician in the mountains
of Virginia was a nominal Christian but too busy
to attend church until the Father in infinite love
took away the idol of his heart, little Sam, his
seven-year-old son. In penitence for his wasted
mfluence he vowed never to treat another patient
without speaking to him of Chri.st. Ever after,
loyal, he died a beloved and honored elder. To a
youth climbing a high peak in the Alps the guide
shouted, "On your knees Sir: you are not safe in
these fierce gales except on your knees". The
Eternal Guardian of our liberties calls to Ame-
rica, to every heart and heart: "On your knees,
America. On your knees. You are not "safe in this
tornado except on your knees in penitence crying
to Christ for forgiveness and help." Will you, be-
loved, at this very moment, "offer unto God
thanksgiving, and pay thy vows unto the Most
High. Call upon Me in the day of trouble, I will
deliver thee?" In this day of crises isn't one a
traitor not only to himself but to our land to re-
fuse to obey God's directions for safety?

I II. Because Jesus answers prayer.

I 1. By giving peace in trouble. As Peter faced
i death sleeping between two soldiers he was at
: peace. Two mothers whom I know had sons at
Pearl Harbor on Dec. 7 unaccounted for. One
mother who had forsaken the church and the
Christ she once loved was in desperation and wild
with jrrief. The other, a most loyal Christian,
Faid, "I daily commit my boy to the One Who
loves him best. He is able to care for him. Why
sliould I worry?" On your knees you too will hear
His voice, "Peace I leave with you. My Peace I
give unto you".

2. By giving help and deliverance. When the

Jerusalem Christians had prayed, "Behold an angel
of the Lord came upon him", "a light shone in
the prison", "the chains fell from off his hands",
"the iron gate opened of its own accord", Peter
cried, "Now I know of a surety that God has sent
His angel and delivered me out of the hand of
Herod." True prayer is America's first line of
defense and offense. Let us repent and pray.
Jehovah has infinite resources. One hundred and
sixteen times the Bible speaks of God using the
wind to fulfill His purpose. In one hour He can
sweep cities off the map or cause the sea to
swallow fleets. The Spanish Armada was crashed
to bits by a furious hurricane. One hundred and two
times the Bible tells of God sending rain to do
His bidding. It was rain at Waterloo that pre-
vented Napoleon from using his artillery till help
came to Wellington. Our very eyes this winter
have witnessed the bitter cold and snows helping
those who, helpless and at their wits' end, have
called upon God in their trouble.

Chang Kai Check's wife and mother-in-law-
persuaded him to form the habit of reading his
Bible daily. Daily they prayed for his conversion.
Urged to accept Christ and confess Him thru
baptism, Mr. Chang replied, "I wish to learn more
before I publicly acknowledge Christ." Shortly
after he and his armies, trapt by his enmies,
faced annihilation. Remembering Christ's promises
and the help that came to David and Hezekiah,
Mr. Chang prayed to Christ promising if He would
send deliverance he would publicly confess his
faith. A heavy snow blocked the enemy. Reinforce-
ments brought Chang a great victory. Immedi-
ately entering a Methodist Chapel, Mr. Chang said
to the Minister, "I wish to be baptized, I feel the
need of such a God as Jesus Christ."

The greatest peril of America is within. Will our
land, like France, fall thru Fifth Columnists?
Who are those who would betray us to our enemies?
(1) Those inside who profane God's Holy Day
with movies or business or pleasure, trampling
under foot God's Holy Law, "Ye shall reverence
My Sabbaths." (2) Those of us who are disloyal
to God's House. Shall we not like those ransomed
from Babylonian bondage enter a Covenant with
all our hearts to live separate from the world, not
to buy or sell on the Sabbath, to pay our dues
to the House of God, and not to forsake the House
of our God? (Neh. 10). (3) Those who defile
themselves with that which "at last biteth like a
serpent and stingeth like an adder". (4) Our own
citizens and church members who do not read
the Bible and pray in their homes. Read Deut.
6:1-8 the great charter for the Christian Home.
One of the greatest tributes paid to Lord Roberts
that Great Christian Field Marshal of the British
Army was a letter read in the House of Lords
written by his own hand: "We have had Family
Prayers for fifty-five years in our home. As a
rule all the servants and guests come regularly
on hearing the bell".

THE SOUTHERN PRESBYTERIAN JOURNAL

Let us humbly repent of these sins which like
cancers will eat out our vitals. Let us come to
ourselves, "and arise and go to our Father and
say 'Father wc have sinned' ". Let us build our
lives and homes like the Pilgrims on the one safe
foundation for America, God's Word.

John Newton was raised by a sweet Christian
mother, one of God's most precious gifts. Turning
his back on that Mother's Savior he became im-
pure blaspheming the God he had been taught
to love. Sin sick, in despair, breaking his engage-
ment to a fine Christian sweetheart, John ran
away to find work on a slave trader. Enslaved by
the crew, he ate the bones and scraps kept for
the dog. Mother and Sweetheart faithfully kept on
praying for the boy they loved. A storm arose in

its fury. All hope gone, despair filled every heart.
At his wits' end John remembered those who loved
him, and their tender prayers for his wicked lost
soul. Kneeling in midnight darkness as he humbly
cried, "God be merciful to me a sinner", Light
shone in his soul. Peace came. Transformed, John
Newton became a noble Christian Minister, the
inspiration of many thousands. May you and I
and America repent like John Newton! The same
mighty Christ will give peace and victory to us.
Shall anyone dare, by refusing, to betray America?
Unreservedly and whole-heartedly shall we not
this very moment and for aye "offer unto God
thanksgiving: pay thy vows unto the Most High;
Call upon me in the day of trouble: I will deliver
thee"?

Our Men In Service

By Rev. Waller G. Somerville

Many appeals are being made these days for
the men who are giving themselves for the defense
of life and liberty. As a veteran of World War
One, pastor of a number of men now in service,
and father of a son just entering military service,
I wish to appeal for more earnest and prayerful
care for the spiritual welfare of our men.

One of the most pathetic statements of the
Bible is found in Psalm 142:4, "No man careth
for my soul". It is true that much is being done
for the spiritual welfare of service men by the
Chaplains, American Bible Society, the Defense
Service Council of our own Church, and similar
agencies of other branches of the Christian Church;
and by pastor and people of individual congre-
gations.

It is of the service which may be rendered by
the pastor and his people that I wish to speak.
Having trained thousands of men during 1917-18,
the greater part of the time as a company com-
mander, I know what it means to the men in camp
to have news from home. Even men, who when at
home seemed unresponsive to efforts of the pastor
and church members to interest them in Christian
activities, welcome personal messages from the
home church.

What should we write our men in service? Each
letter from the home church should carry a
definite message from God's Word. Men who wear
the uniform, by the very circumstances of life,
are stirred to think of God, sin and salvation. It
was the writer's privilege to take part in a
Y.M.C.A. service at Camp Lee, Virginia in 1918
when an invitation was given at the close of the
service to accept Christ. More than two score men
signified their acceptance of Christ by coming
forward.

There arc many splendid leaflets and tracts,
published by the American Scripture Gift Mission,
.325 North 1.3th St. Phila. Penna; the Bible Insti-
tute Colportage Association 843-45 North Wells
St., Chicago, 111., and similar agencies. One of
these, "For Distinguished Service" published by
the Bible Institute Colportage Association (price
20c per dozen) has proved a blessing in my own
pastoral work. It tells the story of Lieut. Marshall

McConnellsville, S. C.

J. Anderson of Oklahoma City, who, on January
1 7, 1942, was awarded the Distinguished Service
Cross by General Douglas MacArthur and two
days later was killed in action. His father's words
when notified of his son's death were: "The boy
gave his life for this home as well as for all the
others in the nation". At the age of nine Lieut.
Anderson had given his life to the Lord, and at
that time memorized a verse which had proved a
comfort many times, "What time I am afraid, I
will trust in Thee." (Psalm 56:3). Recently,
when presenting his fiancee with a New Testament,
he wrote on the fly leaf, "I can do all things
through Christ which strengtheneth me" (Philip-
pians 4:13), adding, "If anything should happen
this will carry us through." He proved his faith in
the Word of God to the last, for the final entry in
his diary on Jan. 17th mentioned the Bible.

This account of Lieut. Anderson's life of faith
and victory over sin and death ends with an
appeal to believe and be saved, "For whosoever
shall call upon the name of the Lord shall be saved"
(Romans 10:13). "He that believeth on the Son'
hath everlasting life; and he that believeth on the;
Son shall not see life; but the wrath of God'
abideth on him" (John 3:36).

In Isaiah 26:3 we read "Thou wilt keep him ini
perfect peace, whose mind is stayed on Thee;
because he trusteth in Thee." This was the peace
which was Lieut. Anderson's in life and in death.
This peace sustained him while his body was being
riddled with machine gun bullets; and he was pro-
moted to the service of the King in the "land
that is fairer than day".

May God help us pastors, parents and other
friends of the service men to take advantage of
every opportunity to lead to Christ those who arei
unsaved; and to comfort and strengthen the Chris-
tian men. In doing this let us make use of the
Word of God which is living and powerful; and
which God has promised to bless. Let us make
use of the written messages such as the story of
the life and death of Lieut. Anderson. I believe
with all my heart that God will use us to save
and bless many of our men in service if we are
willing to pray and work to that end. May He
make us faithful in this service.

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THE SOUTHERN PRESBYTERIAN JOURNAL

The Covenant Of Grace

By George H. Gilmer — Draper, Va.

A covenant is "an agreement between two or
nore persons." It is a bargain or compact, by
vhich one party to the covenant agrees to do eer-
ain things on condition that the other party to
he covenant do certain other things. Let me re-
luce it to its simplest terms. A farmer makes a
■ovenant with a carpenter. The carpenter agrees
0 build the farmer a certain kind of house; the
armer agrees to deliver the carpenter so much
;orn and wheat. That is a covenant reduced to its
-implest terms. The covenant of grace is just as
imple if you divest it of its theological terms. It
s an agreement made between God the Father and
lod the Son for the redemption of sinful man.
ihe Holy Spirit also enters into the covenant, but
n this article we deal chiefly with the Father and
he Son. Note carefully these facts about the
ovenant:

It was made before the creation of man. "Ac-
^ ording as he hath chosen us in him (that is in
j;hrist) before the foundation of the world."
^ph. 1 :4. And "in hope of eternal life, which
Jod, that can not lie, promised before the world
egan." Titus 1 :2. God promised eternal life to
;hrist on behalf of man "before the world began."
t was in the mind of God to create man in His
wn image, and to create him free, to sin or not
0 sin. But it was never God's purpose to leave
aan in an estate of sin and misery, but always
lis purpose to bring him into an estate of salva-
ion by a Redeemer. Here is where the covenant
f grace comes in. God agreed to save man if
hrist would suff'er in his place. Christ agreed to
uffer in man's place. God agreed to bring about
Christ's birth from a chosen virgin, to protect Him
His infancy, youth, manhood; and at last to
rsake Him in the hour of His death, that He
flight feel the full penalty of sin.

Christ agreed to endure all this, and He did
ndure it. When "his hour was come," He dis-
lissed His spirit. ("He gave up the ghost," it is
ranslated). No man actually took the life of
Ihrist. God took it as an offering for sin. Christ
aid of His life: "No man taketh it from me, but
lay it down of myself. I have power to lay it
own and I have power to take it again." John
0:18. Thus the covenant of grace was carried
ut in time, although it was planned in eternity.
To become a party to this covenant, or rather
beneficiary of it, we have only to repent and
elieve. These two graces always go together. We
lad|iave only to turn from sin (repentance) and to
est in the promises of the covenant (faith). Thus
he scripture saith: "For by grace are ye saved
hrough faith; and that not of yourselves: it is
he gift of God: not of works lest any man should
oast." Eph. 2:8-9. "Believe on the Lord Jesus
'hrist and thou shalt be saved." Acts 16:31.

In Hebrews 13:20 we read of "the blood of the
verlasting covenant." Now I want to tell you in
he simplest terms, and in their logical connection,
f the four great things the blood will do for you
f you accept Christ as your Saviour.
, It will wash away your sins, to use the figura-
ive language of scripture. When John was given
. vision of a great multitude in heaven of all na-
ions, end it was asked how they got there, the
.nswer was: "These are they that come out of the

ijuf

great tribulation, and they washed their robes,
and made them white in the blood of the Lamb."
Rev. 7:14. A.R.V.

John Wesley was once accosted by a highway-
man who demanded his money. He gave it to him
and said: "The time may come when you will re-
gret the life you are living. Remember this text,
'The blood of Jesus Christ His Son cleanseth us
from all sin.' " Years later Wesley was addressed
by a man who reminded him of this incident and
said: "I am that man, and the text you gave me
resulted in a complete change in my life." A so-
called "social gospel" could not work such a
change, but the blood covenant could and did.
Christ told the religious formalist and moralist,
Nicodemus, that "except a man be born again, he
can not see the kingdom of God." Christ taught
that a man is not saved by a self-imposed moral
reformation, which is impossible, but by the
power of Gjid in a new birth, and that then re-
pentance, faith and good works, social and other-
wise, would follow as naturally as a good tree
brings forth good fruit. This is God's clearly re-
vealed method of reforming society, by regener-
ating the individual, and by the preaching of the
gospel of the grace of God. Forgiveness comes
through the covenant of grace because God agreed
in that covenant to forgive the repentant sinner.
He will keep His word. God's word cannot be
broken.

Then reconciliation logically follows. Many
years ago England and France were at war. A
French whaling vessel was returning from a long
voyage and was out of drinking water. Their sig-
nal of distress was seen from an English harbor,
and the answer went back: "The war is over, sail
in and get water." They refused to believe it, but,
later did and were saved. Let me say to the sin-
ner, the war is over between you and God through
"the blood of the everlasting covenant."

"O Be Ye Reconciled"

Then adoption follows at once. Do not be de-
ceived by that false siren of hope, "the universal
Fatherhood of God." Christ said to the un-
believing Jews: "Ye are of your father the devil
and the lusts of your father ye will do." Sonship
comes after forgiveness and reconciliation, and all
come through the blood covenant. "As many as
received him, to them gave he power to become
the sons of God, even to them that believe on his
name." John 1:12. Forgiveness, reconciliation, son-
ship, is the logical order; and all come through the
covenant of grace, sealed by the blood of the Son
of God. Finally heirship comes. The son is a nat-
ural heir. "And if children then heirs: heirs of
God, and joint-heirs with Christ." Rom. 8:17.

A Christian judge was on his death-bed and his
pastor sat by him. The judge said to the preacher:
"Do you know what joint-tenancy is?" The
preacher replied that he was not sure. The judge
explained: "If you and I were joint-tenants on a
farm, you could not say, 'This is my blade of
grass, or my stalk of wheat, and that yours.' We
would share and share alike in all things. I have
just been lying here thinking that I am an heir of
God with Christ. We share and share alike now
and forever. I have shared His suffering here and
I shall share His glory hereafter." Read I, Peter
1:3-5 and note what kind of inheritance we have

18 THE SOUTHERN PRESBYTERIAN JOURNAL

because we are joint-heirs with Christ. I said the
Holy Spirit is a party to the covenant of grace.
We have not space to develop this thought. He
comes to the sinner and "persuades and enables"
him to believe. Do not resist the Spirit. Yield now.
I have preached this gospel of grace to more

than fifty thousand people and I know what i
will do for those who believe. I have seen i
tested. It never fails. Redeem the individual ano
society is redeemed. The gospel of grace wil
merge into the "social gospel" when all believe

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The Full Assurance -Certainty Of
Salvation

The Apostle emphasizes the importance of this
subject by its treatment under a three-fold di-
vision: "The full assurance of understanding,"
Col. 2:2; "The full assurance of faith," Heb. 10:
22; and "The full assurance of hope to the end,"
Heb. G:ll. These three form a dependable chain
of salvation. The first link is anchored in God and
His infallible word. The second link is anchored
in "a true heart in full assurance of faith." And
the third link is anchored in "a full assurance of
hope in heaven, awaiting the consummation in
glory."

First: "The Full Assurance Of
Understanding."

The Apostle says: "By one man sin entered into
the world, and death by sin; and so death passed
upon all men." Rom. 5:12. The only way to escape
death, the penalty of sin, is by a substitute.
"Christ died for our sins, according to the Scrip-
tures." I. Cor. 15:3. The sinner is saved, by ac-
cepting Christ by faith, as his substitute. Paul
said to the Ephesians, "In whom ye also trusted,
after that ye heard the word of truth, the gospel
of our salvation." Eph. 1:13. They could not trust
Christ until they were instructed that "He was de-
livered for our off'ences, and raised again for our
justification." Rom. 4:25. Paul says, "I am cruci-
fied with Christ, nevertheless I live, yet not I, but
Christ liveth in me; and the life which I now live
in the flesh, I live by faith in the Son of God, who
loved me and gave himself for me." Gal. 2:20.
Paul here represents himself as identified with
Christ in His crucifixion. So are all believers in
Christ. Peter, writing to believers, admonishes
them: "Sanctify the Lord God in your hearts and
be ready always to give an answer to every man
that asketh yoji a reason of the hope that is in
you, with meekness and fear." I. Peter 3:15. To
be able to give a clear Scriptural reason for your
hope of salvation, is absolutely necessary for a
well-grounded, full assurance of saving faith. And
yet how few believers can do this. They are with-
out excuse, with the open Bible before them. "Sin
is the transgression of the law." I. John 3:4. But
"Christ is the end of the law for righteousness to
every one that believeth" in Chri.st. Rom. 10:4.
The law of God, in the death of Christ, reached
the limit of its death claim on the believer. Baldy
Morgan was drafted in the Confederate Army.
Wiley, his son, a boyhood chum of mine, took his
father's place, and was killed in his first engage-
ment. Wiley died in his father's place. The father
was dead to the Confederacy in his son, hence the
Confederacy had no further claim on him. What
Wiley did for his father, Christ did for the sinner.
"Who his own self bare our sins in his own body
on the tree." I. Peter 2:24. Christ, at his coming,

(4 MtO

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By Rev. E. E. Bigger Mj, i3:35

«fiial

"broke down the middle wall of partition" betweei, jJtJjr

the Jew and Gentile. "For there is no diff'erene
between the Jew and the Greek, for the same Lori
over all is rich unto all that call upon him. Fo
whosoever shall call upon the name of the Lordftj-treat
shall be saved. How then shall they call on him Jfe them
in whom they have not believed? and how shal
they believe in him of whom they have not heard
and how shall they hear without a preacher? an
how shall they preach, except they be sent?" Rom
10:12-15. Hence the great commission: "Go y
therefore, and teach all nations, baptizing them i:
the name of the Father, and of the Son, and o
the Holy Ghost. Teaching them to observe
things whatsoever I have commanded you". Matt
28:19-20. This is what Paul did for the Ephesians
"1 have not shunned to declare unto you all th
counsel of God". Acts 20:27. Paul expresses hi
desire that the Colossians may hav-e not only
understanding of the truths of the gospel, but th
assurance of that understanding; and beyond thu
the fullness of that understanding; and furthe
still, the riches of the full assurance of salvatior
Second: "The Full Assurance
Of Faith."

Now that the full assurance of understanc*,),,^;
ing of the plan of salvation is made clear, let u ^^^jj
consider "the full assurance of faith". The Apostl j, p,(pf
says, "If thou shalt confess with thy mouth thj^j|,„j

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God raised him from the dead, thou shalt be savec
For with the heart man believeth unto righteou
ness, and with the mouth confession is made unt
salvation". Rom. 10:9-10. This passage furnishes
clear connection between these two conditions-
"The full assurance of understanding", and "th
full assurance of faith". Christ's personality i|ij„jt|„]
confessed in the "Lord Jesus", the God man', an
His vicarious death, in that "God raised him froi
the dead, and saving faith in His imputed righteoui
ness". Here all the conditions of salvation are me
in an outspoken confession of faith from th
heart. Further he says, "Let us draw near with
true heart, in full assurance of faith, having ouMj^; (tj,'
hearts sprinkled from an evil conscience, and ou|,5f,^^
bodies washed with pure water". Heb. 10:21'
Here we have the baptism of the Holy Spir
followed by the symbol, water baptism by sprinl
ling. The sinner having complied with the abov tiin^
conditions, it is up to him to show unquestionabli «| ti.,j(
proof, in his experience, the genuineness of hi '
confession. The Apostle charges the Corinthians
"Examine yourselves, whether ye be in the faitl
prove your own selves." 2 Cor. 13:5. This is atjEj" y
complished in many elements of character, in i '
renewed heart. After the Holy Spirit renews th^jy
sinful heart. He takes up His abode there, an|
begins His work of producing fruits "meet fc

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THE SOUTHERN PRESBYTERIAN JOURNAL

■epentance". "The fruit of the Spirit is love, joy,
^■''ieace, longsuffering, gentleness, goodness, faith,
■■'■ Sleekness, temperance: against such there is no
iw". Gal. 5:22-23. The first and necessary fruit
f the Sprit, in a renewed heart, is love, love to
,od. "The carnal mind is enmity against God",
om. 8:7. This enmity against God is supplanted
V lovc in the new heart. Test your attitude and
^elings toward God, His commandments. "He that
ath my commandments, and keepeth them, he it
that loveth me". .John 14:21; toward your
rethren — "We know that we have passed from
eath unto life, because we love the brethren. He
lat loveth not his brother, abideth in death".

(John 3:14. "By this shall all men know that ye
re my disciples, if ye have love one to another".
Dhn 13:35. With whom do you find the most
ingenial fellowship, the lighthearted and wordly
'■' inded, or the serious and spiritually minded, yet
leerful and buoyant? "They that feared the
. ord, spoke often one to another". Mai. 3:16.

'hat are your feelings toward those that oppose
— id ill-treat you? Christ says, "Love your enemies;
ess them that curse you; do good to them that
\te you, and pray for them which despitefully
;e you and persecute you". Matt. 5:44. If you
-j'spond favorably to the above tests, even though
be in quite an imperfect degree, it is proof that
J-i l&u have been born of the Spirit, and are a child
f God. Love is the acid test of a new heart. If
ou are really concerned to know whether or not
_DU have been born again, give yourself the test
^1^1 [ the 12th Chapter of Romans. If you feel that
[iiit.-ian measure up in any degree to the conduct of
le believer there shown, then you may rest in
e certainty of your salvation. One may be a
ue Christian without having any real assurance
f it. To be content with confession and joining
i;iiJ tii !,e church, will not bring assurance. Indolence,
furtli idifference and worldliness leave you, if you are
5rn again, a babe, stagnant in the beginning of
fe. The new birth is the work of the Holy Spirit,
holly independent of the subject, and takes up
is abode in the new heart, to cooperate with the
?w born soul in the development of the spiritual
fe. Peter, in his second epistle, is addressing
lose who have "obtained like precious faith" with
mself. He urges them: "Giving all diligence, add
■ I your faith, virtue, and to virtue knowledge, and
1 knowledge, temperance, and to temperance,
itience, and to patience godliness, and to godli-
?ss brotherly kindness, and to brotherly kindness
' larity. For if these things be in you and abound,
ley make you that ye shall neither be barren nor
V'nfruitful in the knowledge of our Lord Jesus
4hrist. But he that lacketh these things is blind
ii nolid cannot see afar off, and hath forgotten that
hieouli -was purged from his old sins. Therefore the
■nther, brethren, give diligence to make your call-
g and election sure; for if ye do these things, ye
lall never fall". 11. Pet. 1:5-10. This passage
lows that a sinner may be an elect and even
irn of the Sprit, without any assurance of it.
■■ o make your "calling and election sure", is the
•ice of diligence, "all diligence", to get away
om your babyhood into manhood in Christ. "As
=w born babes, desire the sincere milk of the
' ord, that ye may grow thereby". I. Peter 2:2.
: ?e the "milk of the word" freely and constant,
I id you will soon need the "meat" of the word.

Strong meat belongeth to them that are of full
- re". Heb. 5:14. And Paul won his assurance by
le same "all diligence". "Not as though I had
• ready attained, either were already perfect —
.1 ut this one thing I do, forgetting those things

which are behind, and reaching forth unto those
tilings which are before, I press toward the mark
for the prize of the high calling of God in Christ
Jesus." Phil. 3:12-14. The true believer cannot
rest content with any present attainment in the
Christian life, and be assured of his salvation. Let
the professor be aware, that in the event of his
being called in death, in his estate of uncertainty
of his destiny, his faith may prove to be false,
which would land him in the unbeliever's hell!!
This is the possible fate of every one living in an
estate of uncertainty!! O thou quiescent immortal
soul. Will not this intolerable, dire situation,
startle you to put forth all the powers of your
being to attain unquestioned full assurance of
salvation from such an impending fate? I. Peter
4:17-18.

The believer's life is one of warfare, the oppos-
ing forces are "not flesh and blood, but against
principalities, against powers, against the rulers
of the darkness of the world, against spiritual
wickedness in high places. Wherefore take unto
you the whole armour of God, that ye may be able
to withstand in the evil day, and having done all,
to stand". Eph. 6:12-18. "There is no discharge in
this war". Ecc. 8 :8. Paul, a prisoner awaiting his
martyrdom, says. "I have fought a good fight, I
have finished my course, I have kept the faith.
Henceforth there is laid up for me a crown of
righteousness." II. Tim. 4:8. If a crown of
righteousness awaits you, it is after you have
followed in Paul's footsteps, after you have fought
a good fight, and "kept the faith", thus finishing
your course. I assume that no saved, yes, nor un-
.saved sinner can seriously follow this subject, as
herein developed, to its tragic conclusion, without
being driven, by the innate sense of selfpreser-
vation, to press to the coveted full assurance of
salvation. Having obtained with "a true heart the
full assurance of faith", the certainty of salvation,
the believer may reverently and gratefully rejoice
in

III. "The Full Assurance Of
Hope To The End."

The believer now having responded favorably
and decisively to the tests of "the riches of the
full assurance of understanding", and "with a
true heart in full assurance of faith, in the certainty
of salvation, the door now .swings wide open to
"the full assurance of hope to the end", to a glori-
ous immortality. The fall of the race "brought all
mankind into an estate of sin and misery". But
God gave promise of redemption from this estate
by a Redeemer. Even in ignorance of this promise,
hope has been the intuition of the suffering race,
that relief would come from somewhere, from
some source. Hence no people of the race is with-
out their religion.

"Hope springs eternal in the human breast!
Man never is, — but always to be blessed;
The soul uneasy, and confined from home,
Rests and expatiates in a life to come".

Hope is the spur to tired energies, to press on
to the assured attainment of the shining goal. The
believer's assurance of hope is made fast and
secure, by keeping in view the inheritance to
which he is heir. Peter, the apostle of hope, brings
the cheering and sustaining word: "Blessed be the
God and Father of our Lord Jesus Christ, who
according to his abundant mercy, hath begotten
us again unto a lively hope by the resurrection
of Jesus Christ from the dead, to an inheritance,
incorruptible and undefiled, and that fadeth not

THE SOUTHERN PRESBYTERIAN JOURNAL

away, reserved in heaven for you, who are kept
by the power of God through faith unto salvation,
ready to be revealed in the last time". I. Peter
1 :3-5. Paul also stresses the believer's inheritance,
as the impelling incentive to "press toward the
mark of the high calling". He says, "In whom
(Christ) also we have obtained an inheritance,
being predestinated according to the purpose of
him who worketh all things after the counsel of
his own will: That we should be to the praise of his
glory, who first trusted in Christ. In whom ye
also trusted, after that ye heard the word of truth,
the gospel of your salvation". Eph. 1:11-13. One
of the chief ambitions of the race, is to win honor
and distinction above their fellows. But here is
honor so transcendent that it is the wonder of
wonders, that God should choose, elect, poor, sin-
ful, corrupt, degraded and cast-out man through
whom His highest praises and glory are to be won
in His Kingdom!!! "Glory to God in the highest".
Surely, here is the highest, the superlative in-
centive to engage to the limit, all human powers

in "all diligence to reach the full assurance o:
hope to the end". The believer, like Parson Spence
should live so close to heaven, that he would havi
"one foot in heaven", with the "full assurance'
that the other foot would, in the end, land by iti
mate in heaven! I repeat my prophecy, that neithe:
the saved nor the unsaved sinner can entertaii
this subject with the seriousness his well being de
mands, and fail to attain the coveted prize, "Thi
full assurance of hope to the end".

"Eternal hope! when yonder spheres sublime
Pealed their first notes to sound the march o:
time,

Thy joyous youth began, but not to fade
When all thy sister planets had decayed;
When wrapt in flames the clouds of ether glow
And heaven's last thunder shakes the world below
Thou undismayed shall o'er the ruins smile,
And light thy torch at nature's funeral pile",
Campbell: Pleasures of Hope.

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A Steward's Accounting

By Cecil H. Lang

Having recently' made an official report of my
year's activities to the Defense Service Council, I
am happy to use the columns of the Presbyterian
Journal to make known to the entire church some-
thing as to my activities as Chaplain. On April
22, 1941, after a very happy ten years, I left the
pastorate of the First Presbyterian Church of
Kilgore, Texas and entered military service as a
chaplain. Having served for two years during World
War I, I had retained my commission in the Re-
serve Corps and had advanced during that time to
the rank of Lieutenant Colonel.

When I asked Paris Presbytery for permission
to labor outside its bounds, one of my dear friends
arose and expressed his sympathy that I was
having to go. I told the brethren that I felt like
I merited their congratulations rather than their
sympathy. Every day of this year of service has
strengthened my conviction that we who are chap-
lains are to be congratulated and that we are
the most privileged of any group in the Christian
ministry today.

During the year in my own personal ministry I
have spoken to or directly contacted some 51,349
men. In addition to this I have had the privilege
of directing the entire Corps of Chaplains here.
Ours is a Replacement Training Center. We re-
ceive men fresh from civil life and have them for
the first thirteen weeks of military service. From
the very first day they arrive in camp we are
challenged with the privilege and opportunity of
helping to .set in their hearts the spirit which
shall be theirs for the duration. In our personal
conferences as well as in preaching services we
are helping the young men to have the proper
attitude toward things both spiritual and military.

The government is doing its full part in fur-
nishing beautiful well-equipped chapels and a
splendid corps of chaplains. If the chaplains in
other places are comparable to the nineteen we
have thus far had on duty here, the men in service
are being well ministered to.

The church is doing its part first in giving up
from regular pastorates some of its best ministers,

then in keeping in touch with men, in service
and then supporting the work of the church h
local communities. Through such church supporte(
agencies as The American Bible Society, Thi
Gideons, The Moody Bible Institute Colportagi
Association, and others, the chaplains receiv(f
literature for distribution to the men.

The men are showing a splendid response to th
efforts of the chaplain and the church. Churcl
attendance figures in this camp are most en
couraging, averaging from twenty-five to thirty
three and one-third percent of the entire personnel
This figure percentage may not seem large, ye
remembering that it is taken from the entiri
personnel of the camp we feel that it compare
most favorably with the church attendance in an;
civilian community. In addition to that many mei
visit the churches in nearby cities and towns. Fre
quently open invitations for acceptance of Chris
are extended in the service and encouraging re
spouses are had. In special Pre-Easter services
had some eighteen men make definite profession
of faith. In a recent regular Sunday morninj
Chapel Service twenty-seven made definite ex
pressions of that purpose. During the year I hav
spoken fifty-five times to various churuch an(
civic groups in adjacent towns and communities

I am ever reminded of the fact that we hav
been church approved before being governmeni
commissioned. I am conscious of the fact that i
we wear the cross we represent the entire Christiai
church as well as our own denomination. I am al
ways happy to "render an account of my steward,
.ship." And while we are privileged in the matte
of personal ministry to the men in service, I ar
always reminded of David's law of reward whei:
he said, "As his part is that goeth down to th;
battle, so shall his part be that tarrieth by th
stuff. They shall part alike."

We feel that you who are carrying on in th
home, the home church, and the home pulpit reall;
have the more definite task. And as we covet you
prayers for us we assure you of our continue
remembrances of you.

/faster

THE SOUTHERN PRESBYTERIAN JOURNAL

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Why I Believe In Sunday
School Extension

By Rev. E. Bert. Wilkinson*

I believe in Sunday School Extension be-
;ause :

1. It is the Bible way of spreading the gospel,
fesus sent his disciples out to preach wherever
hey could find an audience. He preached not only
n synagogues, but also in the open spaces, under
rees, on mountainsides, by the seashore. The
postles and the converts preached wherever they
^rent after the persecutions broke out. They took
:he gospel to the people. It is the business of the
•hurch to cure souls of sin sickness. There is only
)ne way to do this, and that is to get people to
study God's Word. Many people will not come to
;he regular organized Sunday Schools and
Churches. We must take the Word to them. This
s often best done by the use of outpost Sunday
Schools and Vacation Bible Schools, and some-
;imes with weekday Bible Schools.

2. Because people are not truly converted until
vhey understand the saving grace of Jesus Christ,
and this depends on a knowledge of God's Word.
A.S Dr. B. R. Lacy, in the Smythe Lectures at Co-
ilumbia Seminary, has just told us, the great re-
lirivals of the past followed the study of the Bible.
When people know the Bible, they will as a general
lule accept Christ as Savior. But when the Bible
s a hidden book, they cannot accept Christ, for
they do not know about Him. The Holy Spirit
□ses the Word of God to convert sinners. Make
the truth known in the hearts and minds of people,
and the Holy Spirit will make them to become
followers of Christ.

3. Because of spiritual destitution. The people
do not have a spiritual mind, because in many
3ases they do not know about God. In the bonds
of our Assembly there is much spiritual neglect.
There are more people who are not attending
Sunday school, than those attending. If we had
more Sunday schools teaching more people about
God, we would have more people in our churches.
There is need for spiritual food. We who have that
food in abundance should be busy in providing

starving world. Sunday School Extension
the best ways of making Christ known.
Because Sunday School Extension will help
rebuild the Presbyterian Church in the
United States. Our opportunity lies with those
who are unreached by any church. It seems to me
that if we can reach these people who are not now
interested in any church that we can recapture
some of the ground that our Church lost during
the past one hundred and fifty years. The church
that ministers to the poor and underprivileged will
be the church that survives and grows in its influ-
ence on the life of the community.

5. Because it helps to prevent crime. Eminent
juvenile jurists testify that at least 95% of our
juvenile delinquency comes from the groups that
are unchurched and without Sunday schools. Of
course there are many children who live within
the shadow of the church, but who never come to
Sunday school. Nevertheless, it is our duty and
privilege to take the Sunday school to all those
who will come. Practical results will be a lowering
of crime costs, and an increase in church member-
ship.

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Paul And Total War

The Axis powers have demonstrated to the
world the horrors and the efficacy of total war.
We have been forced to realize that to combat
this form of warfare nothing less than a total
effort is necessary.

But, only too often we Christians have been
blind to the fact that Satan is also waging a total
war against those who are the Lord's.

In Ephesians 6:10-18 Paul makes it clear that
we are in a war to the death and that to obtain
victory we must put on the whole armor of God.

Our warfare is primarily not against "flesh and
blood, but against principalities, against powers,
against the rulers of the darkness of this world,
against spiritual wickedness in high places." This
being true, the Christian should avail himself of
the armour which God provides.

Why is the Church not more influential today?
Certainly one of the reasons is that the world has
gotten into the Church through worldly Chris-
tians. Paul told the believers at Colosse, "Set your
affection on the things above, not on things on the
earth." To the Romans he wrote, "Be not con-
formed to this world." John tells us, "Love not
the world, neither the things that are in the
world."

Are we, as Christians, heeding these clear ad-
monitions today? The writer once heard a sermon
on "Being Too Religious," and the plea was not
to take one's religion too seriously. What a tra-
vesty on the Gospel Paul preached.

If we are to win the total war, being waged
against us by Satan, we must accept and use
God's provision. It is interesting to note that in
this passage in Ephesians there is only one
offensive weapon, the sword of the Spirit, which is
the Word of God. Defense alone is not sufficient
to win a war, we must accept the Bible as the
sword of the Spirit, live by it and fight evil with
it. If we believe this in our hearts let us make a
practical application of this faith in our daily
lives.

"And the world passeth away, and the lust
thereof: but he that doeth the will of God abideth
for ever." — L.N.B.

Georgia: "I have just finished a careful exami-
nation of the first issue of The Southern Presby-
terian Journal. I agree with you when you say
that for years the Southern Church has needed a
rallying point for those who believe the old Gos-
pel of historic Christianity and the doctrines of
Galvanism which have made the Presbyterian her-
itage what it is. You have my heartiest congratu-
lations, and I want to assure you that you can
count on my co-operation to the limit of my
ability in your splendid purpose, as stated on the
front cover of The Journal."

* Pastor of Presbyterian Church, Ensley, Ala-
bama.

Georgia: "I have just finished reading the first
copy of The Southern Presbyterian Journal. It
certainly is time an organ of that sort began cir-
culation. There is so much laxity in thinking and
so much scoffing at the things which have been
most certainly believed among us that it is re-
freshing to turn to something which is positive
than negative in tone."

THE SOUTHERN PRESBYTERIAN JOURNAL

BOOK REVIEWS

Christian Doctrine

By J. S. Whale

New York: The Macmillan Co. 1941.
197 pages. $2.00.

We are frequently reminded that the Church's
interest in doctrine is on the increase. And it is
true that it is less popular now than a decade or
two ago to say that Christianity is simply a way
of life. Earnest Christians will rejoice at the
thought of a return to doctrine. Until that revival
of interest strikes the pulpit, however, it will mean
little. And only when that doctrine is distinctly
and historically Christian, will the Church have
any reason to rejoice.

In view of this, it is interesting to examine a
recent book. Christian Doctrine, by the English
theologican, J. S. Whale.

The book reproduces and expands eight lectures
delivered recently in the University of Cambridge.
The author does not pretend to give a systematic
or comprehensive survey of Christian doctrine. The
lectures concern such basic matters as Creation,
the Fall, the Atonement, the Trinity and the In-
carnation, and Last Things. They have a marked
clarity and vigor. That the lectures were intensely
interesting is evident from the fact that six hun-
dred men and women of all faculties attended them
regularly. The lecturer put theology within the
layman's grasp.

The book sounds many an encouraging note.
"Moral evil," we read, "is sin; more than a private
thing like vice, and more than a social or public
think like crime, sin is moral evil seen in relation
to God." Again, "To say that God revealed him-
self in Jesus, or that God was in Christ reconciling
the world unto himself, is to say nothing of real
meaning unless we take our stand with the New
Testament at one decisive point. That point is
where God manifests Jesus as the Son of God with
power, by the Resurrection from the dead. . . .
The burden of the good news or gospel was not
'Follow this Teacher and do your best', but 'Jesus
and the Resururection.' " And the following is
worth noting: "The stupendous claim that the Son
of Man is the Son of God goes back indubitably
to Christ himself." The book abounds in such
statements.

The reader will note, however, many a serious
departure from Christian doctrine. Historic Christi-
anity proclaims the sole authority of the Scrip-
tures. The doctrine of an inerrant Bible the author
rejects as "narrow biblicism." He preaches a
doctrine of "three interlocking authorities — the
threefold operation of the Holy Spirit in the Bible,
in the Chuurch and in the soul of the individual
believer." To him the Bible is only a channel of
the Word of God. There is no Word without a
man's response. This would restore the Church
to its pre-Reformation slavery. With a low view of
the Scriptures we may expect other departures
from Christian doctrine.

God's creation of all things out of nothing
historic Christianity accepts as a fact. Dr. Whale
contends, however, that "creation is a symbolic
assertion, not that the world was made by the
Great Artificer as a carpenter makes a box, but
that man in all his felt finitude comes from God
and goes to God. . . . The Christian doctrine of
creation does not arise from our interest in ex-

plaining the world or accounting for its 'origin' at
some approximately dateable time in the cosmic'
past. The doctrine of creation 'out of nothing' is
not a scientific description of the time series."
All of that leaves us free, of course, to accept any
current theory of evolution. The first of Genesis
does not mean what it says. Christianity talks

B,Wi

about creation only to express "our adoring sensf (*»
of the transcendent majesty of God and our uttei
dependence upon him." That obviously is not Chris
tian doctrine.

tke'
nil to sa
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fc city

Original guilt is an element in original sin
The author proclaims the latter and denies th(
former. "It cannot be stated too emphatically," h(
declares, "that 'Original Sin' neither implies noii (ifiirfeeli
means 'Original Guilt.' The latter expressioE ^^^j^^j
carries with it forensic and penal implications
which outrage the moral sense. No man can b(
judged guilty because of the misdeeds of his an-
cestor." With that denial goes his rejection of tht
historical character of the Fall. It "is sym
holism . . . Eden is on no map, and Adam's fal
fits no historical calendar . . . The Fall refers
not to some dateable aboriginal calamity in th(
historic past of humanity, but to a dimension oJ
human experience which is always present —

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namely, that we who have been created for fellowpioftlie
ship with God repudiate it continually; and thai
the whole of mankind does this along with
Every man is his own 'Adam,' and all men an
solidarily 'Adam.' " If the doctrine of the imputa
tion of the guilt of Adam's first transgression outfutMto

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[fan 1

rages one's moral sense, so must the laying of oui

:r Thei

sin on the Lamb of God, and so must God's reck; uHlat

oning to us Christ's perfect righteousness. If everj
man is his own Adam, he likewise must be his owi

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righteousness. That leaves the sinner another go»| ulityof
pel which is not another. iijist:

It is a Christian doctrine, and a most precioui'
one, that Christ once offered himself a sacrifici' ™'
to satisfy divine justice and to reconcile us to Go& ™

Dr. Whale speaks of Christ's bearing the sin o:

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others. He calls Christ's suffering "representative"
and "vicarious." But 'substitution" does not meai! "''J;
"the simple transference of punishment from thi'
guilty to the innocent." Men are to behold Chris' J('^'.'"'
bearing the suffering which should have beei: J"?
theirs. "And — this is the point — they see what i' ™ '
means; they recognize and acknowledge their sin
and repent. In this sense they share in the sacri' *
ficial offering of the Servant and make it .thei '
own." If that be true, forgiveness is on some othe
basis than the perfect satisfaction of divine justic
by Christ. The atonement is not objective but sut ''f
jective. It is aimed not at God but at man. Tb * »■
cross saves no man; everyman saves himself. Th
gospel Christianity has preached and sinners hav j^^^^^^
understood, the power of God unto salvation, 1 :
the very doctrine this volume rejects — Christ"^ Imud
penal substitutionary atonement. Paul states it mos Hjjj,
clearly: "Christ hath redeemed us from the curs^ jjjjjj/
of the law, being made a curse for us: for it ii Hj "
written, Cursed is everyone that hangeth on ,( -j^^y.

Christian doctrine is the crying need of tlij *isiil
Church. We may add that it is also the world's|
Dr. Whale's book, however capable and populaij *stimil
by no means meets the need. We dare welcome '™tliet5
nothing short of historic Christian doctrine. '

— Adrian DeYoung.

Iliisvo

THE SOUTHERN PRESBYTERIAN JOURNAL

origin'

Msi^ublished by Sovereign Grace Union, London, and
stributed by Zondervan Publishing House, Grand
Rapids, Mich. Price $1.00.

tally;

The Word Of The Gross

By William Childs Robinson, Th.D., D.D.

Dr. Alexander Whyte, the distinguished pulpiteer
'"y taBnd professor of Edinburgh, knew the value of
ooks in a minister's life. When he wanted to
Mt'cS ^^^^ value of an important volume he was
ont to say, "Buy this book if you have to sell
y J our bed to buy it." Had this celebrated preacher
enies t living to have heard these lectures delivered

his city on The Word of the Cross, your re-

{J'f ! iewer feels sure he would have advised Christian
linisters and theological students to purchase this
can I olume if they had to make a sacrifice to get it.

lore is much wisdom in little space. It is a book
"f! s che Scotch would say, "with all the whey
A ressed out." It has suubstance and weight. It is
3lid and strong. It is convincing to the mind, and
omforting to the penitent heart.

Although these lectures reveal the wide scholar-
lip of the author, they are not pedantic, and the
hristian not trained in systematic theology can
[ead them with understanding and profit. Dr.
obinson writes with grace and charm, but is
areful to avoid rhetoric that might obscure the
ross. There are so many fine statements in this
ook that it is difficult to select samples exhibiting
s depth of insight into the mystery of redemp-
m. Here are several choice ones: "Remove the
ality of divine wrath, deny the satisfaction of
ivine justice, empty the cup of Gethsemane and
le dereliction of Golgotha of any direct Godward
jference, and Calvary becomes a mere passion-
lay, with paganism superceding Christianity in
le real business of life." "His justice required the
?conciliation; His love wrought it. And the one
ttribute is as significant to the whole process as
le other." "The truth of the Gospel is not proved
rue at the bar of reason, but by the fact that it
lines in its own light — the light of God — and
lumines everything it touches. To permit un-
ssisted reason to condemn truths that are beyond
sason is just as irrational as to permit persons
:at are color-blind to deny the fact of color, or
bservers who look only from the outside to deny
le beauty of a cathedral window. To faith which
i an intuition awakened by the Holy Spirit the
i-uths of the Gospel authenticate themselves as
ivine by their own light."

This book contains six lectures on the following
bjects: "The Centrality of the Cross," "The
nigma of Calvary," "Reconciled By His Death,"
The Sole Foundation for a Just Forgiveness," "A
feditation of Love," and "The Lamb of God."

Ii/hile not exhaustive, these lectures set forth the
irdinal ideas of the Reformed View of Christ's
Intoning Work on the Cross. All who love this great
Central subject of the Christian religion will feel
eeply indebted to Dr. Robinson for this able
nd stimulating contribution to Christian thought,
reachers who will thoroughly digest the contents
tf this volume will soon find their sermons en-
iched by The Word of the Cross.

SERVICE FLAGS

There is a service flag in our church, bearing
on its white bosom forty-two blue stars. They are
encircled by a royal red border.

The deep blue — loyalty of the inner spirit —
speaks of the utter devotion to a great cause to
which these men are committed completely.

The white field, on which they rest, speaks of a
holy passion in their hearts for liberty and peace,
for righteousness and God.

The crimson border! It tells how far they are
willing to go to get the thing done. It is blood-
red. These men have faced the ultimate in their
commitment.

Another Leader in a far-off day, and for a
finer, holier cause, sounded a call for volunteers:
"If any man will come after me, let him deny
himself, and take up his cross daily and follow
me."

That cross is heavy. That cross is heavier than
our unaided strength, and, yet, with that weight
pressing, this same Leader one day asked this fur-
ther, final question: "Will ye also go away? Do
you want to quit?"

In every age this challenge stands. In every age
men waver. Let's let Peter speak for us as he did
for himself and his brethren in that high hour:
"No, we will not go away. If we thought of going
away, where could we go? To whom shall we go?
We have come to believe and to know that: Thou
art and Thou hast — Thou art that Christ, the
Son of the Living God. Thou hast the words of
eternal life. Thou art God. Thou hast in Thine
hand life, life abundant and endless."

Is there a star for me on God's Service Flag?

The Davidson Gollege
Gommencement

Davidson, N. C, June 10. — Presided over by
President John Reed Cunningham, the 106th
commencement exercises of Davidson College were
held on Monday in Chambers Auditorium as 124
seniors stepped into the ranks of the alumni.

Opening with an alumni luncheon on Saturday,
at which time fifty-year diplomas were awarded to
the Class of '92, Toastmaster Dr. Oren Moore, of
Charlotte, N. C, welcomed into the Alumni Asso-
ciation the Class of '42. The principal address of
the afternoon was delivered by Senator Cameron
Morrison, who spoke of the spirit of Davidson Col-
lege as being identical with that which, 150 years
ago, demolished the army of Cornwallis as he
marched through North Carolina to Yorktown.

The baccalaureate sermon was delivered Sunday
morning by Dr. Teunis E. Gouwens, pastor of the
Second Presbyterian Church of Louisville, Ky.
That afternoon an organ recital of sacred music
was presented by Alwin Burns, of the graduating
class.

Albert C. Winn, '42, recently president of the
student body, delivered the valedictory address,
urging Davidson to "keep on" in all the best for
which she has stood over the years. President
Cunningham spoke to the graduates in terms of
the conotation of the word "good-bye," as found
in the Latin, Greek, Hebrew and English lan-
guages.

The ceremony was concluded as the class gath-
ered around the campus flagpole for the awarding
of 41 army commissions and the lowering of the
class flag. President Cunningham delivered the
benediction.

THE SOUTHERN PRESBYTERIAN JOURNAL

Alabama: "I am delighted to know that you are
calling our Church — all of its officers and people,
back to thorough orthodoxy and to Paul's inspired
teaching of 'Jesus Christ and Him crucified,' as
:he only way of salvation. I have read nearly all
of the first number of The Journal. In these days
of too much laxness in Bible teaching and preach-
ing too, in certain places, it is strengthening and
refreshing to go back to the safe and true inter-
pretations of the Bible after the manner of Gi-
rardeau, Palmer, Hemphill, MePheeters, and others
like them, as in The Journal. I pray for you a
very large circulation and the greatest spiritual
and material success."

Texas: "Let me offer my congratulations on the
first issue of The Journal. A medium of expression
has certainly been needed by the conservative
leadership of our beloved Church. I am deeply
grateful for the strong stand you and your col-
leagues are taking for the faith once delivered.
I admire the courageous and yet kindly criticism
of men and movements not true to the Word."

Mississippi: "Please enter my subscription for
The Southern Presbyterian Journal for one year,
for which I enclose $1.00. I wish to congratulate
you upon the fine appearance and the splendid
content of the first issue of The Journal. I feel
that you have made a splendid beginning and that

a great door of opportunity is open to you."

Alabama: "Am most favorably impressed witl
the first issue."

Virginia: "I enclose check for two subscription;
to The Southern Presbyterian Journal. I am mucl
interested in the success of your Journal and hav(
long felt the need of such a paper in our Church.'

Florida: "Dear Journal: I rejoice at your birtl
and wish for you a long and useful life. I thinl
there is a place for you in the realm of religiou
journalism. The men behind you presage a futuri
of sound and safe service in behalf of truth. Bes
wishes to you."

Alabama: "The first issue of The Journal wa
most encouraging. It struck the right note. I shal
continue to pray for the paper's ministry. Th
need for it is great."

Louisiana: "If the copy of The Southern Prej
byterian Journal which I have just this afternoo
received is a fair sample of what the new paper i
to be, I want to say with all emphasis of which
am capable, I am with you in every possible wa)
I have been for many years very much intereste
in such a paper and have wanted to help in doin
the thing you men have done. Wishing you all su(
cess and praying for your continued usefulnes;
I am."

We have received hundreds of encouraging letters, excerpts of whicl
are given on this and other pages. We now have over one thousan(
bona-fide subscribers, with additional ones coming in on every mail
If you believe in the things we are working for, then please help u
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^^=THE SOUTHERNERS

PRESBYTERIAN
•••JOURNAL'"

A Presbyterian monthly magazine devoted to the
statement , defense and propagation of the
Gospel, the faith tvhich was once for
all delivered Unto the saints.

REPRINT

Volume I — Numbers JULY 1 9 4 2 Yearly Subscription $1.00

UNHOLY ALLIANCES

By Rev. Robert Ervin Hough, D.D.

THE REAL WORD OF GOD

By Rev. Wil. R. Johnson, D,D.

THE BROKEN IDEAL
By Samuel McPheeters Glasgow, D.D.

WHY NOT TRY GOD?
By Robert A. Lapsley, Jr.. D.D.

WORKING OUT ONE'S OWN SALVATION
By Rev. George H. Gilmer. D.D.

IMPORTANT FACTS ABOUT FOREIGN MISSIONS

By Mrs. J. P. McCallie — Chattanooga, Tenn.

THE SABBATH PERMANENT BUT MOVABLE

By The Rev. E. E. Bigger — Clearwater, Fla.

"PENNY-WISE"

By Tom Glasgow

SONGS OF VICTORY
By Rev, Charlton Dobyns Button

THE SOUTHERN PRESBYTERIAN JOURNAL

The Uurnal hi! no cfficial connection with the Presbyterian Church in the United State!.

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY, INC.
Rev. Henry B. Dendy,^ D.D., Editor — Weaverville, N. C.
CONTRIBUTING EDITORS

D.D. Rev. Edward Mack, D.D.

Rev. Cecil H. Lang, D.D.
BOARD OF DIRECTORS

Rev. Samuel McP. Glasgow,
Rev. Robert F. Gribble, D.D

Mr. Charles C. Dickinson, Chairman
Rev. Samuel McP. Glasgow, D.D.
Mr. S. Donald Fortson
Rev. R. E. Hough, D.D.

Rev. O. M. Anderson, D.D.
Rev. Melton Clark, D.D.
Mr. Benjamin Clayton
Rev. Wilbur Cousar, D.D.
Rev. John Davis
Rev. Graham Gilmer. D.D.
Mr. Tom Glasgow
RLcv. J. D. Henderson, D.D.

Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.

ADVISORY COMMITTEE

Rev. Daniel Iverson, D.D.
Rev. John W. Carpenter, D.D.
Rev. John Scott Johnson, Ph.D.
Rev. Wil R. Johnson, D.D.
Rev. Robert King, D.D.
Rev. Joseph Mack
Rev. W. H. Mcintosh, D.D.
Rev. A. R. McQueen, D.D.

Rev. Wm. Childs Robinson, D.D.
Rev. John M. Wells, D.D.

Rev. John R. Richardson, D.D.

Rev. Charlton Hutton

Mr,. T. S. McPheeters

Dr. L. Nelson Bell, Sec'y-Treas.

Dr. S. B. McPheeters

Judge C. Ellis Ott

Rev. Harold Shields, D.D.

Rev. Walter SomerviUe

M.ij.).- W. Calvin Wells , , .

Rev. R, -A, White, D.D. . "

Rev. Twyman Williams, D. D.

Rev. Edgar Woods

APPLICATION FOR ENTRY AS SEC OND-CLASS MATTER IS PENDING

EDITORIAL

We praise God for His wonderful blessinp: upon
the efforts of those who have been, working- for
the success of the Southern Presbyterian Journal.
He has so marvelously answered prayer in so many,
many ways. Our every financial need has thus
far been met.

The first issue (May) went out to 720 bona
fide subscribers; the second issue (June) was sent
to 1114 subscribers. The subscriptions continue to
come in on every mail.

Several hundred heart-warming letters of en-
couragement have come in to us from ministers,
elders, laymen and the women and young people
of our Church. Quite a number have told us that
a friend loaned them his or her copy, and after
reading it they sent in their own subscriptions.

Our readers may help in a very real way by
giving others their estimate of the Journal. If you
believe in those things for which God's Word
stands; if you believe in the historic position of
our beloved Presbyterian Church, as interpreted
in our Standards; if you want to help out in a
positive way with the statement, defense and
propagation of these great truths, we invite you
to have a part in the ministry of the Southern
Presbyterian Journal. Pray for us, speak a good
word for us as you have opportunity, enlist ojther
prayer helpers, and send us the names of men,
women and young people who you think would be
definitely interested in the work we are doing.

We take great courage in the Lord and go
forward in His strength.

— H. B. D.

Our Church Courts

This Editor has just heard of a system recently
adopted by one of our leading Churches — the
Myers Park Presbyterian Church at Charlotte,
N. C, with regard to the Elder Representative
of that Church at Church Courts — Presbytery,
and Synod.

Heretofore this representation was by alpha-
betical rotation, irrespective of the Elders' in-
terest in or gifts for performing this service.
Under the new system, each year the Session
will elect a Church Court Committee composed

of two — a Principal and an Alternate. These two
will serve for a year, the Alternate taking over
when the Principal is unable to attend. The
other Elders will be assigned in alphabetical ro-
tation to kttend as "observers" to keep refreshed
on how the Court operates.

We feel that the reasoning back of this is very
sound. We hope other Church Sessions will follow
this wise procedure which will unquestionably
greatly strengthen these Courts.

Taken by and large, the Presbyterian Eldership
is composed of able, strong, and judicious men,
experienced and capable in affairs of both Church
and State. Industrial and professional leadership
abounds in its rhembership. It is significant, how-
ever, how seldom our Elders take an active or
leading part in our Church Courts. The reason for
this we feel is simple. The Elder attending once
every two or three years knows personally very
few members of the Court; he knows nothing about
the docket nor what took place at the last meet-
ing. The fact that he is a capable man will insure
his silence until he "gets the lay of the land."

By the time he is beginning to know some
members of the Court and what is being con-
sidered, the meeting is over, and he retires for
two or three years from active service. This
results in the Court receiving little or no benefit
from his judgmenit and experience in influencing
its decisions.

Too frequently our Churches send Elders in
order that these Officers may learn how the
Presbytery or Synod acts and operates. This may
do good to the Elder but is certainly hard on
the Court! Church Courts are supposed to be
Courts! They project and determine the policies of
the Church. We need the strength and judgment
of our seasoned and court-informed Elders taking
an actual and active part in their sessions and de-
cisions. This will come only from Elders who are
at home in the Court and familiar with its
personnel and operation. We feel that this plan
adopted by the Myers Park Church is a wise step
in the right direction. If adopted generally by our
Churches, our Church Courts would be greatly
strengthened thereby.

H. B. D.

THE SOUTHERN PRESBYTERIAN JOURNAL

Unholy

By Rev. Robert

A veritable wave of unionism is sweeping over
tlie world. War, politics, business, and even re-
ligion are making strange bed fellows. The main
purpose today is not so much to maintain a po-
sition, defend the truth, or sustain an unswerving
testimony to Christ, but to get together organi-
zationally. The strength of the Church is not so
much in Jehovah as it is in numbers. Smallness
is a calamity; bigness is a blessing, no matter what
may be the component parts of the mass which
wins our admiration. A campaign" of no mean
proportion has been inaugurated to bring together
the various religious beliefs into one great or-
ganization. Gatherings are being held in various
sections of the country in which representatives
not merely of the same faith and order but of
divergent beliefs and practices sit down together
with the idea of discovering a common ground
of fellowship, however flimsy that ground may be.

The idea is an appealing one, and we would
most heartily support it provided the one and only
ground of Christian fellowship was adopted. Christ
is the sole foundation for such fellowship. "For
other foundation can no man lay than that is laid,
which is Jesus Christ." Apart from Him there is no
true basis of fellowship no matter how much else
may be held in common. The Scriptures, which are
Qur only authority in such matters, make this
point plain. For example, in the First Epistle of
Peter, Christ is presented as the heart and center
of every feature and phase of Christian doctrine
and fellowship. Here our Lord is described as the
"living stone" and all true believers as the "living-
stones", each possessing the same life and having
the same nature as the "living stone". These
"living stones" — the believers — are "builded to-
gether for an habitation of God through the Spirit."
In this building Christ Himself is the "chief corner
stone", which means that He not only supports
the building but holds it together. It means that all
believers are to find their union only in Him who
is made the head of the corner.

We need constantly to remind ourselves that as
God has only one way of saving sinners He has
only one way of uniting saints, and that is in and
through Christ Jesus our Lord. It is therefore
impossible to establish and maintain Christian
fellowship apart from Him. "Now therefore",
whites Paul to the Ephesians, "ye are no more
strangers and foreigners, but fellowcitizens with
the samts, and of the household of God; and are
built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief
corner stone; in whom all the building fitly framed
together groweth unto a holy temple in the Lord:
in whom ye are builded together for an habitation
of God through the Spirit' (Eph. 2:19-22). As
some one has said, "We may have juxtapositions,
connections, clubs, fleeting and superficial relation-
ships, but the only enduring brotherhood is the
brotherhood which is built upon faith in Christ
Jesus as Saviour." Christ is the all-essential of
unity just as He is for everything else in Christian
living and doctrine. Whether we are willing there-
fore to admit it or not, there can be no unity
save that , which comes through Christ, the Chief
Corner Stone, and produced by the Holy Spirit. -
. And yet with all. this body of truth before^ itj
the , religious , world is rushing pell mell intO' all
sorts of fellowships and fedeTations in utter dis-

Alliances

Ervin Hough. D.D.*

regard as to whether Christ is accepted in His true
sphere or rejected, honored or dishonored. More-'
over, "this growing spirit of oneness in the great
program of the churches" is hailed as conclusive
evidence that the religious world is "coming more,
into line with the mind of the Master of us all"
than at any other time in the history of the
Church. And it is now no uncommon sight to see.
"all faiths" sitting together in blissful "unity"
listening to eulogies of the Man Christ Jesus, de-
spite the fact that a goodly proportion of the
group deny outright practically every cardinal
doctrine of our most holy faith.

Nor is this all. If one has any particular con-
viction concerning these blessed doctrines and
insists on testifying concerning them, he is forth-
with denounced as a narrow, bigoted obstructionist,
a wilful opponent of progress and good will; while,
on the other hand, the one who has no such con-^
victions and no doctrine to uphold and defend
is proclaimed the very embodiment of Christianity
and given a high seat among the mighty.

It is generally agreed that the Church is far
from being at its best spiritually. It is not measur-
ing up to its privileges and opportunities. And
facing this fact, many have concluded that the
only way to remedy this weakness is by organi-
zation and union. If we could all get together
in the Spirit and mind of Christ all our difficulties
would be settled. But the union sought today is of
our own making; it is external and superficial; it
is wrought by accommodation and compromise con-
cerning the assentials of our Christian faith. A
lecent correspondent from the occupied countries
of Europe has a word to say concerning tlje
churches there which we would do well to ponde*.
He writes, "The churches of Europe have never
been weaker organizationally; they have never
been stronger spiritually." And the explanation
which he offers is this, "'The churches being shut
in from organizational programs and activities,
both clergy and the lay people have been driven
into the deeper elements of their religious faith."
The refining process must come here also. But why
wait until some compulsion from without, such
a.s lias brought it to pass in Europe, should be
visited upon us? Is it not perfectly clear that what
we need to do is to spend far less time and effort
on the incidentals, and get down to the great
l)rimary things of Christian service? Let us cease
all this agitation about federations and unions,
which at best do not touch the vitals of Christ-
ianity, and stand sure and steadfast "for the faith
which was once delivered unto the saints", and
do the work which He has commanded us. This
we should do not only for our own sake, but also
for the sake of the lost world around us. To be
sure in taking the position as a perpetual protestant
against all unholy affiliations, one will most
certainly incur the criticism of many of his prc^
fessed fellow believers, but he should remember
that in so doing he will have the blessed assur-
ance that in honoring the Saviour in all things he
will be well pleasing unto God, who has promised
to receive him, be a father unto him, and regard
him with loving interest as one of His own blood
bought children. That alone counts, and is worth
infinitely more' than it costs in criticism and mis-
understanding*; When We form alliances, therefore,
let us be sure that we do so on the "right baSis.

THE SOUTHERN PRESBYTERIAN JOURNAL

"For many deceivers are entered into the world,
who confess not that Jesus Christ is come in the
flesh. Whosoever transgresseth, and abideth not in
the doctrine of Christ, hath not God. He that
abideth in the doctrine of Christ, he hath the
Father and the Son. If there come any unto you,
and bring not this doctrine, receive him not into
your house, neither bid him God speed; for he
that biddeth him God speed is partaker of his evil
deeds." (2 John vs. 7-11).

Thus we come back to our starting point. We
are the representatives and trustees of the glorious
gospel of the blessed Christ which more than any-
I

Men For Missions Movement

R. T. Faucette . Chairman

MONTREAT (N. C.) CONFERENCE
August 14-16, 1942.

The third Laymen's Foreign Mission Conference

will be held at Montreat the week-end of August
14-16. This announcement has been deferred pend-
ing the recent meeting of our General Assembly.
Our highest Church court ruled:

"That our Assembly advises its Committee on
Foreign Missions that when the deficit now existing

has been paid, it should begin to accumulate a re-
serve fund for the restoration of ruined mission
properties in war areas, and for the sending out
of many new missionaries as promptly as possible
after the cessation of hostilities."

Under the most terrific handicaps, our Church
is continuing its support of a large number of
our missionaries in the far east right in the midst
of war. Africa, Mexico, and our American neigh-
bors to the south of us are offering us marvelous
opportunities with wide open doors and are simply
crying for missionaries.

Our young men and women are offering their
lives for the supreme sacrifice of taking the Gospel
to the uttermost parts of the earth in astounding
numbers.

Our Lord's Great Commission was never in-
tended to fold up at the sound of war: This Com-
mand is — "Onward Christian soldiers, marching as
to war, with the cross of Jesus going on before."

Surely we now need the full armour of God.
Our Montreat program is planned to so equip
those who attend. The following speakers guarantee
— Information, Inspiration and Encouragement:

Dr. Chas. R. Erdman, Dr. William Crowe, Dr.
M. G. Gutzke, Rev. Edgar Woods, Hon. Chas. G.
Rose, Dr. George McKee, Dr. H. M. Washburn, Dr.
C. Darby Fulton, Mr. S. J. Patterson.

If the result of this war should be to open the
heart of the world to the Gospel of Christ, let's
equip our forces now for such an opportunity. If
distance prevents your coming to Montreat this
summer, please pray, work and "tell others" of the
purposes to which we are dedicating ourselves in
this Movement.

Let's display now in this battle some of the
courage, sacrifice, and fortitude with which our
sons, who are on other far flung battle fronts, are
thrilling the hearts of decent men around the
world.

Can we claim the promises of our Master if we
disclaim His last Command? All roads lead to
Montreat for August 14-16. Won't you take the
road then? Meantime, pray — "Lord, what wilt Thou
have me do?"

thing else the world is needing, and which alone
can guide our feet into the paths of righteousness
and peace. But we can be effective representatives
and trustees only in proportion as our hearts and
minds and wills are given to Him who loved ua
and gave Himself for us. Let us therefore re-affirm
our loyalty to Jesus Christ as alone entitled to
our absolute allegiance, and join hands only with
those who are of like mind and heart.

* Pastor of the Central Presbyterian Church,
Jackson, Miss.

Galvinistic Conference

On June 3 to 5 there was held at Grand Rapids,
Michigan, the Second Calvinistic Conference. This
three-day conference, with a registered attendance
of 400 at the day-sessions and larger evening at-
tendances, had as its general theme: The Word of
God.

This Conference opened Wednesday evening at
Calvin College with a most inspiring address on
the Word of God by the Rev. Harold J. Ockenga,
Ph.D., of Park Church, Boston. On Thursday morn-
ing the Rev. Louis Berkhof, President of Calvin
Seminary, Grand Rapids, delivered a scholarly ad-
dress on "What is the Word of God?" and in the
afternoon Dr. Henry Stob, professor of philosophy
at Calvin College, read an excellent paper on
"The Word of God and Philosophy". In the evening
of the same day Dr. 0. T. Allis delivered a very ■
clear address on "Present-Day Interpretations of
the Word of God", pointing out the fallacies of
both the higher critical approach to and the dis-
pensational interpretation of the Scriptures.

On Friday Dr. John De Vries, professor of
Chemistry at Calvin College, read an excellent ,
paper on "The Word of God and Science", show- |
ing that there is not a conflict between true i
scientific teaching and the teachings of the Word
of God. Dr. Leon Wincelius, professor of French
Literature at Swarthmore, and still a French citi-
zen, read a scholarly paper on "The Word of God
and Culture". The speaker, an ardent student of j
John Calvin, pointed out that Calvin was far more j
appreciative of art and literature than his op-
ponents give him credit. At the Friday afternoon
session Prof. Thomas Welmers, of Hope College, j
an institution of the Reformed Church of America,
read a paper on "The Word of God and Edu-
cation", speaking about the Calvinistic view of 1
the child and the purpose of education.

At the final banquet meeting Dr. William
Crowe, minister in the Presbyterian Church South,
spoke to 300 guests on "Calvinism and Tomorrow".
He reminded us that Democracy and its continu-
ance depends upon faith in the Sovereignty of '
God. At this meeting there were also short toasts ;
to Calvinism given by Dr. Leon Wincelius, a native '
of France, Dr. Stephen Szabo, a Hungarian min-
ister stranded in this country, and Dr. John Van !
Lonkhuyzon, a refugee from the Netherlands. |

Throughout the conference the Word of God
was held up before us as the only guide of faith
and practice, and Calvinism was shown to be a
system of truth that can and must be applied
to every sphere and domain of life.

THE SOUTHERN PRESBYTERIAN JOURNAL

The Real Word of God

By Rev. Wil. R. Johnson, D.D.*

Human beings are the neediest of all earthly
creatures. Our physical construction is such that
almost every hour of every day is filled with a
clamouring for satisfaction, of one form or an-
other. But in this we are not immeasurably re-
moved from the animal creation. In the realm of
the mental our needs are far more pronounced.
The ability to think is a terrifically disturbing
thing, and most human souls know the hell of
groping in an impenetrable fog of doubt and fear,
created by ignorance. But it is in the realm of
the spiritual that our need assumes crushing pro-
portfons. There is something inherent in the hu-
man heart which can never be satisfied with any-
thing less than a realization of the Ultimate
Assurance. No better name has ever been found
for this than "God." St. Augustine fully described
this supreme human need when he said: "0 God,
Thou hast made us for Thyself; and our souls are
restless till they find rest in Thee."

While this heart hunger is a universal experi-
pnce, the search for satisfaction has been marked
by a vast number of pitiful wrecks, as men have
blindly sought for the indefinable, indispensable
Something, like

"Children crying in the night
Children crying for a light —
With nothing but a cry!"

All seek. Some catch a fleeting glimpse of the
Eternal Truth, and follow the gleam with flicker-
ing hope. A few find their way from darkness into
His glorious light. But it would seem that most
miss the way, and wander hopelessly, for "strait
is the gate, and narrow is the way that leads to
life, and few there be that find it".

These convictions are begotten of many personal
experiences, as well as long years of observation.
As a result I believe I have discovered a profound
secret which I would share with those who are
burdened with the same problems that almost
crushed me.

In the final analysis, disaster can be traced to
a breakdown in the realm of faith. Yet faith is so
intangible, that the average man finds great diffi-
culty in recognising its reality, and making it a
controlling factor in his life. In His infinite wis-
dom God has provided an instrument whereby that
can be done by any man — and that instrument
is the Bible.

Whatever we may, or may not think about the
mspiration of the Book of Books, only that part
of it is experimentally inspired that impresses
itself upon us with Divine authority, as the Spirit
of God speaks through the printed page. Then the
"dead letter" becomes "living Spirit," and is in
very truth the Word of God to us. This I have
learned to be true, beyond a peradventure of
_ doubt, and can never be grateful enough for the
, many experiences by which I have been taught.
Several crises in my life will be sufficient to
illustrate this.

I was born and raised in an irreligious atmos-
phere, with every incentive and opportunity to
: become a sceptic. As a young man I was suddenly
s confronted with the unpleasant realization that I
: had made a bad mess of my life, and was faced by
1 inevitable ruin unless some kind of miracle
happened. In great distress of mind, and hunger

of heart, I one night cried out to God for help. In
my room was a very much dilapidated copy of the
Bible, into which I had never looked. Reaching out
for it, with an inarticulate prayer in my heart for
help, I opened it and read "Blessed are they that
hunger and thirst after righteousness, for they
shall be filled." (Mat. 6:6). That was the first
message from the Book that ever meant anything
to me — and it meant everything. If God Himself
had been visibly present, and audibly spoken, the
truth could not have been more definite nor more
welcome. From that time on there was a more or
less vivid realization of His Presence with me,
leading me in the way I should go. In every testing
hour, the same secret has revealed itself.

There came a day when my work seemed to be
doomed to humiliating failure. Nothing seemed
right, and nothing so much out of kilter and com-
pletely haywire as myself. God seemed to have
withdrawn himself, and doubt rode high. In
desperation I dropped to my knees at my bedside,
and cried "0 God, if there is a God, speak to
me so that I can be sure of your voice, or I cannot
go on." Half unconsciously opening a Bible
that lay before me one verse seemed to catch
fire "For this cause also we thank God without
ceasing, because when ye received the word of
God which ye heard of us, ye received it not as
the word of men, but as it is in truth, the Word
of God, which effectually worketh also in you that
believe." I could scarcely believe my eyes! A great
wave of emotion swept over me, and rising from
my knees, I clasped the open Bible to my heart
crying. "This is in very truth the Word of God to
me. And no man can take it away from me. It is
my guide and my stay."

Overwork, coupled with an accident, brought on
a serious breakdown. Awful despondency settled
like a pall over me for the best part of two years,
I spent much time alone, wandering the hills. One
day I stood on the edge of a cliff, several hundred
feet high, overlooking the sea. An irresistible
temptation came to me to step off into space and
end it all. I did, biit found my feet on a ledge,
like a man in a dream, I clambered down from
ledge to ledge to the last over-hang. Exhausted I
rested for a final moment, and an impulse came
to me, prompting as a literal voice: "Read Joshua.
Read Joshua!" Having a small copy of the Scrip-
tures in my pocket, I opened and read: "There
shall not any man be able to stand before thee
all the days of thy life; as I was with Moses, .so
I will be with thee ; I will not fail thee nor forsake
thee." New courage came creeping into my heart.
I bowed my head and prayed with tears; climbed
back up the cliff, and found my feet on the
pathway to full recovery.

Again and again, many times, the fires of test-
ing were heated seven times, so it seemed to me.
For the moment forgetting the neverfailing faith-
fulness of God, and yielding to impulse to com_-
plain, and ask "Why?" God brought me up with a,
round turn, so to speak, with this gracious word:
"He knoweth the way that I take; when He hath
tried me, I shall come forth as gold."

And so the story could go on almost indefinitely
through the years. Whenever the light has for the
moment faded, and I have missed the way of
faith, I know there is a secret which never fails to
meet my need. Here it is — "A quiet corner, an

THE SOUTHERN PRESBYTERIAN JOURNAL

open Bible, a simple prayer for the voice of God,
a listening heart, as I quietly and prayerfully
read, and presently, without fail the light of the
Spirit shines on the written message, and God
speaks in the sanctuary of my soul "This is the
way, walk ye in it." And if we walk in the light
as He is in the light, how can we have dark times-
We can only walk with confidence when we walk

by faith, and "faith cometh by hearing and hearing
by the Word of God." What a blessed world this
would be if the perplexed people of the earth only
knew this.

*Pastor of the First Presbyterian Church, Gal-
veston, Tex.

The Broken Ideal

By Samuel McPheeters Glasgow, D.D.

"My little children of whom I am again in travail
until Christ be (fully) formed in you." Gal. 4:19.

There was a serious sag in the Galatian Christi-
anity. The group in that Church had been caught
by a mechanical legality and thereby had lost the
preciousness of the gospel of grace. Paul feels that
they are his spiritual children, and that their real
life, their spiritual life, is growing only as Christ
grows in them. His father-heart can not be satisfied
with arrested development. Nothing will satisfy
him short of the complete and symmetrical for-
m.ation of Christ in them. Lord of every area of
their life. Retarded growth grieves his heart.
There continues in his soul the birth-pains which
had marked his sacrificial service in bringing them
into spiritual life. However far short they may
have stopped of the precious ideal which was the
passion of his soul for them, Paul holds fast to the
ideal.

One of the tragic spectacles of life is to note
the arrested development, the malformation, the
anaemic and bloodless complexion of many Chris-
tian lives. The reasons for these distressing con-
ditions are often manifest.

There are deadly foes cunningly feeling for the
throat of the Christian that they may strangle his
life, and that spiritual health and vigor may not
be his portion.

Paul's practical ideal in this figure is that within
the Christian Christ is born and grows, that it is no
longer the old man that is living but Christ living
again His life in the Christian, and the great
objective is that Christ may be full-grown, sym-
metrical and complete in the Christian and in
possession of the great citadel of his will and un-
disputed as Master of his life.

There are three foes to which we now direct
our attention that lead to The Broken Ideal, that
make the heart of Christ cry out in the words of
the apostle of our text.

I. — Suffocation.

The first method that is used to deplete the
strength and to defeat the growth of Christ in the
Christian is the method of Suffocation. In Luke
11:1 one of Christ's disciples said to Him: "Lord,
teach us to pray." Note, beloved, that the disciple
does not make the request, as it is usually quoted
by us: "Lord, teach us 'how' to pray." The "how"
of prayer is inconsequential. The "fact" of prayer,
and the "spirit" of prayer are fundamental.

Every growing life in human body must have
oxygen. Cut down the oxygen you endanger the
life and insure weakness, insipient disease, arrested

growth. Oxygen, beloved, is not a luxury for the
body. It is an elemental necessity. So is prayer for
the Christian's life, and health, and growth. You,
as a follower of the Lord Jesus Christ, can in no
wise expect a thrifty spiritual experience apart
from the fundamental element of spiritual health
that we call prayer.

"Prayer is the soul's sincere desire,
Unuttered or expressed;
The m.otion of a hidden fire
That trembles in the breast.

Prayer is the Christian's vital breath.

The Christian's native air.
His watchword at the gates of death —

He enters heaven with prayer."

We are dealing with a practical and funda-
mental reality here. The Christian life within us
shrivels and dies away because of Suffocation,
for prayer is the Christian's native air, and when
the Christian is cut off from his native air, then
his strength dwindles; he becomes bloodless, his
resistence is gone; he is an easy prey to every
manner of spiritual disease.

An old classic story tells us that Hercules, the
giant, sent out a challenge to wrestle any man in
the world. The dwarf-like Antaeus answered the
challenge, and Hercules looked upon him with
disdain as Goliath sneered at David. With a great
crowd in the arena Hercules advanced to promptly
vanquish his unworthy opponent, but found him-
self withstood. Greater and greater effort of his
magnificent strength is put forth. His muscles are
tense. Sweat runs from every pore of his body,
but Antaeus does not go down. The great crowd
laughs and jeers, and Hercules, humiliated, slinks
away to his tent. That night a traitor to Antaeus
for gold reveals to Hercules Antaeus' secret:
"Your antagonist is the son of the earth. As long
as his feet touch the earth he can not be over-
thrown. Sever that connection and victory is yours."

And the next day saw Antaeus, as he met his
antagonist, Hercules, unaware that his secret had
been betrayed, suddenly snatched from the ground, ;
crushed in mid-air by his mighty opponent.

Ah, beloved, how thrifty our growth, how mighty
our strength, how invincible our cause as long as
we are vitally connected with God through prayer!
How helpless and hopeless when that connection is
broken !

THE SOUTHERN PRESBYTERIAN JOURNAL

Prayer. Private prayer. Public prayer. Family
prayer. The Christian's native air!

At a recent Church meeting this occurred: The
officers of the Church were gathered upstairs, and
a speaker asked them, as he was discussing the
great subject of family prayer, how many of them,
the officers of the Church, came out of homes
where there was the family altar. More than 90%
witnessed to this great source of spiritual power.
A little later the same day the same speaker met
the group of young people, the sons and daughters
of the officers of the Church, and the question
was put to this group in this form: "How many of
you live in homes that have the family altar?"
And only about 5% could respond in the affirma-
tive. Ninety percent of the church officers came
out of homes with the family altar while 90% of
the Church officers are building homes without
the family altar.

God help us, beloved! We are suffocating Christ.
He can't breathe. He can never hope to be fully
formed in us when we cut off the native air,
prayer.

II. — Strangulation.

There is another deadly foe, and it is pictured
for us in the parable of the sower as follows:
"And others are they that are sown among the
thorns. These are they that heard the Word, and
the cares of the world and the deceitfulness of
riches and the lusts of other things entering in
choke the Word, and it becometh unfruitful." Mark
14:18,19.

Weymouth translates this last verse thus: "World-
ly care and the deceitfulness of wealth and the
excessive pursuit of other objects come in and
stifle the message, and it becomes unfruitful."

Here we have pictured the Strangulation of
Christ, choked by the "deceitfulness of riches,"
by the "excessive pursuit of other objects."

Riches deceive in that they promise to buy and
to give their possessors things that they can not
buy. Riches can not buy happiness, or courage, or
peace, or hope, and because they promise to buy
these things men break health, and sacrifice home
ties, and responsibility to accumulate them.

Riches deceive in that they gradually master the
life that loves them. The ordinary process is the
desire, the inordinate desire for riches, the effort,
the accumulation, and the man gets the wealth;
then spiritual and moral depression, and the wealth
gets the man, and instead of the man owning the
riches he is deceived and the riches own the man.

Riches deceive in that they elude our grasp and
fly away. Among the distinguished architects cele-
brated in ancient Greek mythology were two
brothers, Trophonius and Agamedes. King Hyrieus
employed them to build his treasure house. They
betrayed their trust and left a secret stone in the

SOUL-WINNING

Dr. Philip Marquart, Army and Navy Medical
examiner. Ft. Worth, Tex., is a consecrated Chris-
tian, an unusual psychiatrist and a very successful
soul winner. He rarely misses an opportunity to
I speak to men about their souls welfare, in his own
. characteristic manner. Not very long ago he wit-
.! nessed to a young man whom he had under exami-
nation for the Navy, definitely won him to Christ,
and gave him a Gideon N. T. With his new found

wall which they could remove and replace at
pleasure. So adroitly was it done that none could
detect their perfidy. They constantly purloined the
king's treasury, and he was amazed to find his
locks untouched and seals unbroken, and his treas-
ure gone.

Many is the man, who, having guarded every
possible exit, and having sealed with every hu-
man safe-guard the possession of his wealth, finds
that in spite of all human efforts its elusiveness
mocks his self-confidence and it flees away.

Its greatest deceit, however, is that it absorbs
us. The "excessive pursuit of other objects!" The
late Bishop S. T. Henderson of the Methodist Epis-
copal Church, was speaking on this subject with
great power, and he made us to see how the world
is panting today after "things." The Psalmist cries:
"My soul thirsteth for God, for the living God." My
soul is panting, as a spent and thirsty deer pants
and thirsts for water, for the living God. The thing
that causes the Strangulation of Jesus and defeats
the ideal of His being fully formed in us is that
we pant after the dust of the earth, and we thirst
and pursue passionately other things. Whether they
are good things or bad things, they are hurtful if
they are the object of our central yearning and
supreme effort.

III. — Starvation.

Not only we, who claim to be believers, inhibit
and defeat the full growth of the Lord Jesus in
us by Suffocation, and by Strangulation, but we do
it just as effectively by Starvation. Jesus said: "My
meat," the thing upon which I live daily, the thing
that sources my strength, my growth, my vitality,
the thing without which I wither and die, "my meat
is to do the will of Him that sent me, and to
accomplish his work." John 4:34.

Beloved, if Jesus' Spirit lived upon that meat
in the days of His flesh, He is living upon that
meat today. He is dependent today upon glad
obedience to the known will of God. If we want
Jesus to become fully formed in us, then we must
feed Him glad and sustained obedience to the
known will of God. We must fill life with a prac-
tical demonstration of the reality of our faith in
the actuality of our service.

We read in Matt. 4 :- that following the long fast
this was true of Jesus: "He afterward hungered."
Beloved, the explanation of The Broken Ideal, and
the inhibited growth and development of Jesus
in many a Christian today is that Christ in us is
half stai-ved. We have made impossible His thrifty
and vigorous life throbbing with vital strength be-
cause we have refused to feed Him the one, lone
meat upon which He can live and grow. "My meat
is to do the will of Him that sent me, and to
bring to completion His work."

Slow Starvation is defeating the fully forming
of Christ in many a professed Christian's life.

faith in Christ bubbling up in his heart, tlie young
fellow was soon sent aboard a battleship. In a
little while he had led 66 of his shipmates to the
Lord, and gathered them together in a Bible
class, for study and prayer. One night the captain
of the ship attended, and was very wonderfully
saved. Since then the work has been going on
in its God appointed way. All the gospel needs is
a faithful witness, and the Spirit will apply the
Word in miracle working power,

W. R, J.

THE SOUTHERN PRESBYTERIAN JOURNAL

Why Not Try God?

By Robert A. Lapsley. Jr.. D.D.*

(A radio talk delivered over the Mutual Radio
Chapel of the Mutual Broadcasting Company's
Chain from W.S.L.S. Roanoke, Va., on Sunday
morning, July 5, 1942.)

There is something wrong with our world! I
doubt if there is a human being anywhere "From
Greenland's icy Mountains to India's coral strand"
who is entirely satisfied with our world as it is
today — restless, weary, cynical, disillusioned,
burdened, bankrupt, battle-torn, heartbroken! A
colored minister used in his sermon the expression
"Status quo." A member of his congregation came
to him after the service and said, "Brother Brown,
what is the meaning of that big word, "status
quo?" And the minister said, "Why don't you
know? 'Status quo' is Latin for de mess we am in!"
And he was exactly right. We are in a mess!
There is something wrong with our world!

We have tried everything we can think of. We
have tried Money. We have thought that money
and plenty of it is the solution of all our prob-
lems. Here in America we have more money than
any nation under the sun. Out in Kentucky at Fort
Knox we have billions of dollars of gold buried
under the ground. But I think we have just
about reached the place where we realize that
money alone can't solve our problems. We have
tried Education. Japan is one of the best educated
nations on earth. The percentage of illiteracy in
Japan is lower than in America. But that didn't
prevent Japan from invading China in 1937, nor
from treating the people of occupied China with
fiendish cruelty. Educate bad men and you in-
crease their power for evil. An educated crook is
the most dangerous person in the world. I think we
are beginning to realize that education alone will
not solve our problems. We have tried Govern-
ment. Here in America, the greatest democracy
on earth, we have tried letting the government
solve our difficulties, run our business, just about
control our lives. I think we have perhaps reached
the place where we realize that government alone
cannot solve our problems. We have tried money
and education and government and they have
not worked. I say to you earnestly and reverently.
Why not try God?

A few years ago Mary Pickford, the famous
movie actress, wrote a little book, Why Not Try
God? I do not agree with everything in Mary
Pickford's book. But I recommend the person she
recommends. I recommend — God!

Seven hundred years before Christ, in a day
of social injustice and national calamity and wide-
spread wickedness, the prophet Isaiah sent this
ringing challenge, "Let the wicked forsake his
way, and the unrighteous man his thoughts: and
let him return unto the Lord, and He will have
mercy upon him; and to our God, for He will
abundantly pardon." That is just another way of
saying, Why not try God?

What would happen if we would try God? What
changes would it make? What strength would it
bring? What problems would it solve?

I. God will give us something to hold to in our
darkest hours. In a recent issue of the Christian
Advocate, the official organ of the Methodist

there is an editorial
"There are no Atheists

Church in North Carolina,
worth reading. It is entitled,
in Fox Holes." The editor refers to the fact that
a private in the American Army in Bataan took
refuge in a fox hole, during the terrific fire of the
Japanese attacking forces. He found in the fox
hole a General of the same army. After the firing
ceased, both came out of their place of refuge,
and the General said, "I heard you praying in the
fox hole. I prayed too. Our prayers ascended to-
gether." The private answered, "Yes, there are no
Atheists in fox holes." Last night a splendid young
man came to my home to tell me good bye. He
left early this morning on No. 15 for a Naval
Training Camp. He said, "I don't know what the
future holds for me, but I know I will need help."
He is looking for help in the right place — he is
looking to God! Belief in God gives us something
to hold to when the light has gone out of our sky,
and the darkness of midnight is settling around us.

I know a man who a year ago last January
wandered for thirty days in a maze of pain and
restlessness and weariness and white-robed doctors
and white-capped nurses. The thing that comforted
him then was a line from a familiar poem,
"Standeth God within the shadow, keeping watch
above His own!" God will give us something to
hold to in our darkest hour. Why not try God?

II. God will give us moral stability. We need
that today. We are threatened with the collapse
of moral ideals. The Nazis are anxious to get their
hands on General Henri Giraud. They have offered
to swap the Vichy Government 70,000 French
prisoners of war for the General. But the General'
will not agree. And he gives as his reason, "I
trust no German's word!" Isn't that a significant
commentary on the moral condition of the world?

G. K. Chesterton, the brilliant English man of
letters, said that if he were in search of lodging,
he would ask his landlady one question. What
did she think of God? He said, if he could find
out what she thought of God he would know
what he wanted to know, what she thought of
everything worthwhile. Why didn't he ask her what
she thought of music or books or pictures or
flowers? Because he knew the source from which
moral ideals spring! In this day when the founda-
tions of our social and economic and politic
systems are being uprooted, God will give i
moral stability. Why not try God?

III. God will give us his supernatural providential
guidance. I am a member of one of our local Hos
pital Boards. The first time I entered the board
room I noticed a motto on the wall, "Praye
Changes Things." I have often wondered about th
history of this motto, how it came there
under what circumstances. Prayer does change
things. God sometimes interferes in the affairs of
men. Do you think God had anything to do wit
the two days of unnatural fog around Dunkirk in
1940? William L. Shirer suggests that He might
He says in the Berlin Diary that "God at last
had given the English a break!" Do you think
that God may have influenced Hitler's decision to
invade Russia in 1941, just as he did Pharoah
decision to pursue the Children of Israel nearl

THE SOUTHERN PRESBYTERIAN JOURNAL

1500 years before Christ? It takes very little to
change the issue of a battle or a campaign or a
war! God can exert His providential guidance in
our behalf in this hour of desperate need. Why not
ti7 God?

IV. God will give us hope for the future. There
can be no hope for the future unless He is in the
picture. A few weeks ago, when the news from
all of the fronts had been unusually depressing, I
sat by a window and looked out into my back
yard. There was a Paul Scarlet Rose in all of its
gorgeous beauty. It brought a message that was
needed. It seemed to say, "Out yonder somewhere
cities are being bombed, innocent citizens are being
lined up against walls and shot like common
criminals, little children are starving on the streets.
Christians are being hounded in concentration
camps. But in spite of everything God is good.
And some day, if we believe, and trust, and are
patient. He will straighten everything out." As
John Oxenham puts it,

Man proposes, God disposes,

Still our trust in Him reposes.

Who in wartime still makes roses.

We have tried money and education and govern-
ment and they have failed. Why not try God?
He will give us something to hold to in darkest
hours! He will give us moral stability! He will give
us providential guidance! He will give us hope for
the future! But let us try God, in the way that He
tells us. Let us try God in the Christ way! Let us
try God in the Bible way! Let us try Him in peni-
tence, and in confession, and in faith! "Let the
wicked forsake his way, and the unrighteous man
his thoughts; and let him return unto the Lord
and He will have mercy upon him, and to our
God and He will abundantly pardon."

Years ago a young man came from Holland lo
England to ask Mr. Spurgeon the old, old question:
"What shall I do to be saved?" "Where do you
come from?" asked Mr. Spurgeon. "I come from
Holland, sir," was the reply. "And you want to
know what you must do to be saved? It's a long
way to come to ask that question. You know what
the answer is: 'Believe on the Lord Jesus Christ

Where Sin Abounded

Louis Bernhardt was a graduate of the University
of Georgia and did post-graduate work at Vander-
bilt. He quickly rose to the position of cashier in
a big southern Express Company. Then, through
gambling, he got into debt. This led to stealing,
first a little, then more, then a large sum, and
he was caught. Convicted of his crime he was
sentenced to five years in a southern prison which
he found to be "a literal hell." He went in a young
* man not finally confirmed in evil doing, and came
out a fiend. His prison record against him, he
. ; could get nothing to do, and so he deliberately be-
' i came a professional criminal and before long was
an international character. He was caught and
convicted for his crimes again and again. One of
his sentences was to work in the mines under the
lash for three and a half years, never seeing day-
light! In all, he spent over twenty-two years in
prison. During his last term he was forced to the
conclusion that crime does not pay, and resolved
-r to go straight.

and thou shall be saved!'" "But I cannot believe
in Christ." "Well now," said Mr. Spurgeon, "I
have believed in Him a good many years and I do
trust Him; but if you know something against Him
I should like to know it, for I do not like to be
deceived." "No sir, I do not know anything against
Him." "Why don't you trust Him then?" "I don't
know." "Could you trust me?" "Yes, I would trust
you with anything." "But you don't know much
about me." "No, not much, I believe you are
honest and I could trust you." "You mean to say,"
thundered Mr. Spurgeon, "that you would trust
me, and then tell me that you cannot trust Jesus
Christ? You must have found out something bad
about Him. Let me know it!" The visitor thought
for a moment, and then said, "I can see it now.
Why, of course, I can trust Him; I cannot help
trusting Him. I must trust Him. I will trust Him."
The young Dutchman was Isaac Kuyper. He be-
came one of the greatest preachers Holland ever
had; and founder of the "Free University," of
Amsterdam, and the father of Dr. Abraham
Kuyper. Dr. Kuyper tried other things and they
failed. He tried Christ and life became happy and
beautiful and glorious. Won't you try Christ?

"Come to the Saviour now! He gently calleth thee,
In true repentance bow, before Him bend the
knee;

He waiteth to bestow salvation, peace and love,
True joy on earth below, a home in heaven
above."

Let us Pray!

Our Heavenly Father, may Thy blessing rest
upon all who have shared in this service wherever
they are. Strengthen the weak, comfort the lonely
and the sorrowing, guide the perplexed and the
bewildered, give courage to those who are afraid
and deliverance to those who are tempted. Forgive
our failures and our sins. Take us and all whom
we love into Thy tender care and keeping for this
day, and for tomorrow, and forever.

For Jesus' Sake — Amen.

'Pastor of the First Presbyterian Church, Roa-
noke, Va.

After his release, he travelled eight thousand
miles in search of employment, without success.
At last, stranded in New York City, he decided to
commit suicide. On his way to the East River he
heard singing from the Water Street Mission and
turned in to listen. Nothing happened that night
or the next, but on the third night the great
change took place! He was brought to see in
Jesus Christ the Saviour he needed. He cast his
sinful soul upon Him, and was saved there and
then! Where sin and despair had abounded, grace
much more abounded, and Louis Bernhardt was
now a new creature in Christ. His newfound joy
was soon to find expression in his fruitful labors
in the Yale Hope Mission, New Haven, where,
under his ministry, many down-and-outers were
destined to find salvation from sin and unto new-
ness of life in Christ. The story of Louis Bernhardt
is one more witness to the New Testament
proclamation that the gospel of Christ "is the
power of God unto salvation, to everyone that
believeth." The Home Evangel.

THE SOUTHERN PRESBYTERIAN JOURNAL

Working Out One's Own Salvation

By Rev. George H. Gilmer, D.D,

"Work out your own salvation with fear and
trembling. For it is God which worketh in you
both to will and to do of his good pleasure". Eph.
2:12-13.

I once heard two men disputing about salvation.
One was trying to prove salvation by works. He
quoted the first part of the above text as if that
settled the matter. But the other man was smart
enough to meet him. He was a fatalist and be-
lieved man's salvation is so entirely in the hands
of God that the man can only wait for God to
save him if He sees fit to do so. He quoted
the latter part of the text; "It is God which
worketh in you both to will and to do of his good
pleasure". Both men were wrong, and they got
wrong, just as thousands of others do, by pinning
their faith to some isolated scripture.

The scripture quoted by the second man certainly
proves that God is sovereign in man's salvation.
And here are others which teach the same truth.
"By grace are ye saved through faith: and that
not of yourselves; it is the gift of God. Not of
works lest any man should boast". Eph. 2:8-9.

For if righteousness (salvation) come by the
law, then Christ is dead in vain". Gal. 2:21. To
assert that Christ died only as an example of
patient suffering, and as a martyr to attest the
truth, is little short of stupid. The major reason
for His death was to make atonement for sin,
to make it possible for God to be just and yet
justify the sinner. Salvation essentially is not a
way of living; it is life itself. And only God can
bestow life — plant, animal, or spiritual.

A man once got up in a Moody experience meet-
ing and testified: "I have been forty-two years
in learning three things. I first learned after
many failures that I could not save myself: then I
began to search the scriptures and found out
God has a salvation already prepared for me:
and the last lesson was that I had only to accept
the salvation as a free gift and to work it out
with the help of the indwelling Spirit".

Were you ever fooled with a "social gospel"
that makes salvation identical with culture and
education, self-imposed. Did you ever plant an
imitation grain of corn? It looked all right. The
chemist did his work well. But it didn't grow. It
lacked life. It was a spurious salvation. Some of
the most highly cultured and educated men in
the world today are barbarians. The wages of sin
is death: but the gift of God is eternal life through
Jesus Christ our Lord". Rom. 6.23. You can
earn death (eternal death') by serving sin: but
you can not earn eternal life — it is God's gracious
gift. You can not work salvation in but you can
work it out. "It is God which Worketh in you both
to will and to do. You never willed anything good
unless God worked it in you. You never did any-
thing good unless God led you up to it. Nothing
is good without faith in God and in Christ. "With-
out faith it is impossible to please God".

But the advocates of the "social gospel" live
quite beautiful lives. Outwardly they certainly

appear all right. They are educated, cultured, etc.
But they are spiritually dead, if they have not
accepted Christ as their Saviour. I once went
through a museum in New York City. There were
in it scores of the most beautiful wax figures.
They were very life-like. But they were dead
You might stick a pin in them and they would
not flinch. Are the advocates of the "social gospel",
if they only receive Christ as an example, spiritually
dead? I am trying to stick a pin in them to see.

Now we are going to take up the first part of
the text quoted at the head of this article and
give you a little practical advice about working out
your own salvation. Remember salvation is not
so much a way of life, but life itself. Accept it
from God who only can bestow life, and who
offers it to you "without money and without
price," and by the power of the indwelling Spirit
work it out.

Now here are some practical suggestions:

Put the emphasis on "your own". Do not be too

much concerned about how other people are
working out their salvation, only help them if you
can. Do not be concerned about "hypocrites in the
church". They are there. More's the pity. Judas was
"a thief from the beginning", but he was with the
twelve. Perhaps that proportion prevails today.
Perhaps it is worse. But do not let it bother you.
Show these hypocrites a better way. A man once
said to me that he did not come into the church
because there are hypocrites in it and he did not
wish to be associated with them. But all hypocritts
are in hell. Consider that. Now let's put the
emphasis on salvation. We are to work out sal-
vation, not to work for it. The Greek says energise
it. Give it exercise. The angel said: "Thou shalt
call his name Jesus; for he shall save his people
from their sins — not in their sins but from their
sins. Jesus died to fix the legal status of the
sinner before God. He lived to show the saved
sinner how to live. Work out your salvation (life)
after the pattern of Christ's life. And we are to
work out our salvation "with fear and trembling".
Be afraid of sin. There was a time when Peter
was not afraid of sin. He boasted, and went to
sleep when his Savior asked him to pray. Presently
he denied him. In "the horse and buggy days" a
rich man wanted a safe driver for his family coach.
He advertised a liberal salary to be paid the right
man, and asked the men to meet him at his office.
One question he asked was: "How near can you
drive to the edge of a cliff and not go over?"
Several men answered six, five, four inches, etc.
One picked up his hat and started out. The rich
man called him back and asked him to answer the
question. "Pardon me", he replied, "but I never
tried: I always keep as far from the edge as pos-
sible". He got the job. There are some sins that
border on worldliness, that I never saw very much
harm in, but I am afraid of them. They seem
near the edge of the cliff. By the grace of God I
keep as far from them as possible. That appears
the better way for me anyhow.

THE SOUTHERN PRESBYTERIAN JOURNAL

Woman's Work

Edited By Mrs. R. T. Faucette

Important Facts About Foreign Missions

By Mrs. J. P. McCallie — Chattanooga. Tenn.

It is a very important fact, that, when we as
Christians accept the benefits of salvation offered
to us in Christ that we should carry out our Lord's
command: "Go ye into all the world and preach
the gospel to every creature".

A young woman asked me recently "Why do we
attempt to carry on Foreign Missions now?" The
same old question of so much to do here at home;
why should we send to those who are satisfied
with their religion, especially in such a time as
this? Christ is the only one who really satisfies
and we who know it should long to share Him
with those who are in darkness.

From China ever since the war began in 1937
we have been hearing of many courageous things
done by the Native Christians, helped and in-
spired by the wise, spiritual missionaries. One
missionary in a large city of China, who had had
a special ministry among the high class women,
tell- of a woman who had lived all her life in
luxury dressed in the beautiful embroidered silks
of her people and had every comfort money could
bring. She was a professing Christian but looked
upon those out of her class as unworthy of her
effort to win. When the -Japanese occupied her
city, she lost her home and fled. Later when she
was seen in the country some miles from her home,
she was praising the Lord for taking away all
the things that she held so dear and giving her
Himself in all of His fullness.

Never in the history of modern missionary
effort has greater fruitfulness resulted than in
China during the past five years of the China-
Japanese war. This has been due to the heroic
steadfastness of missionaries, to the faithful wit-
nessing of native Christians scattered far from
home, particularly into West China, where the
message has been carried by thousands of Chris-
tians who had lost all but Christ in occupied
China. Thus has God caused the wrath of man to
praise Him.

No one should think that all missionary effort
has been wasted in Korea and Japan. Native Chris-
tian churches, independent, self-propagating, are
carrying on, under great difficulty, it is true, but,
now that the missionaries are gone, with a new
sense of responsibility for the success of the cause
of Christ.

In Brazil new hope has been instilled in the
hearts of all our missionaries by the wonderful
gift of the Woman's Auxiliary last year amount-
ing to more than $50,000 for the opening up of
pioneer mission work in the rapidly developing
West under the auspices of the three Presbyterian
Assemblies, Brazilian, U. S., and U. S. A., and
the gift of our church of $25,000 for the remodel-
ing of the Presbyterian Theological Seminary at
Campinas, where these new pioneer missionaries
are to be trained.

At last after a year's delay missionaries are
being allowed to come into Brazil and the Hoppers
from Korea are on their way to their new field
in that great sister republic.

It is good news indeed that again at long last
missionaries are getting out to the Congo. Mr.
Kirk Morrison has just arrived and the John M.
Morrisons are sailing in spite of submarine menace.

In Africa a new field once held by the Four
Square Mission, which has been expelled by the
Belgian Congo Government, has been offered to
our church and is being gradually taken over. New
missionaries are badly needed to man this field and
replenish other depleted stations.

Did you know the Southern Presbyterian Mission
in Mexico is the largest of all Protestant Missions
in Mexico? Our missionaries who stayed on in
spite of the great restrictions some years ago have
found avenues of Christian service and testimony
that amply justified their persistence when other
missionaries and even whole missions withdrew.
And now a new day is dawning for our missionary
work in Mexico. That country and America are
allies in a great adventure to preserve freedom
in the world.

The debt on our Foreign Mission work which
stood at $359,277.29 in 1931 was reduced last
year to $30,744.61. This has been written into the
budget for this year and if the whole church holds
up in its contribution to missions as well as last
year, the Executive Committee of Foreign Missions
will next year be out of debt for the first time in
25 years. May God grant it!

How marvelously God has cared for His own!
During all these 5 years of the war in China and
the 6 months of war against America, not one of
our missionaries has lost his life due to bombing,
or submarine, or any other cause. And now the
good news comes that our missionaries in the
Orient are on their way back to America, alive and
well, 5 from Japan, 4 from Korea, and 30 from
China. It is in answer to prayer! Praise God from
whom all blessings flow!

How Can A Lamb Live
With A Lion?

In amusing allegory, the story is told of a man
who was conduting an experiment in which he was
endeavoring to train a lion and a lamb to live
peaceably together. A friend asked how the experi-
ment was coming on. "Beautifully!" exclaimed the
experimenter. "I'm having just one difficulty.
Every so often I have to replace the lamb."

All human experiments that seek to have nations
or individuals live peaceably together meet with
this same difficulty. The trouble is with the human
heart, and until the hearts of men are transformed
so that they will have a lamb-like nature, either
the lions will have to be restrained by force, or the
lambs will have to be periodically replaced.

The Home Evangel,

THE SOUTHERN PRESBYTERIAN JOURNAL

The Sabbath Permanent But Movable

By The Rev. E. E. Bigger — Clearwater. Fla.

Dr. Melancthon W. Jacobus, in his commen-
tary on Gen. 2:1-3, says, "Every dispensation has
had its Sabbath — the Patriarchal, the Mosaic,
and the Christian. The original Sabbath was man's
first day upon earth; the first day after he was
created was the Sabbath."

1. The Sabbath Of The Patriarchal
Dispensation.

The Sabbath being Adam's first day after his
creation, the Sabbath was the first day of his first
week. Hence the Sabbath was the first day of all
his succeeding weeks, and the same for all of his
descendants, until changed by divine authority.

Matthew Henry, in his commentary on Gen.
2:1-3, says — "It is commonly taken for granted,
that the Sabbath we observe, reckoning from the
creation, is not the seventh, but the first day of
the week." That is "reckoning from the creation,"
the Christian Sabbath is the same as the creation
Sabbath "the first day of the week."

Dr. W. F. V. Bartlett, in a seimon delivered be-
fore the Synod of Kentucky, and published in the
Southern Presbyterian Pulpit, p. 391, said "Under
the old Hebrew dispensation, Saturday was the
day observed, although it may be doubted whether
that was the day appointed at the beginning. Why
was Saturday preferred as the day for the Sabbath
under the Jewish dispensation? Because that day
was the day which commemorated the deliverance
of the chosen people from Egypt." This implies
a change from another Sabbath day to Saturday.
That day, clearly and necessarily was Sunday, "the
first day of the week", the Sabbath of the Patri-
archal dispensation. That the Sabbath was the first
day of the week for Adam and his descendants, is
a fact, so self-evident, that it needs no further
proof than the record, its face value.

II. The Sabbath Of The Mosaic
Dispensation.

Let us now inquire into the Mosaic Sabbath.

Dr. Wilbur F. Crafts in his, "The Sabbath was
Made for Man", says "The Sabbath was changed
from the first day of the week to the seventh day
of the week to commemorate the deliverance of
the Children of Israel from Egyptian bondage, and
to differentiate their Sabbath from the sacred day
of the heathen nations of Canaan, which was "the
first day of the week", by tradition of the creation
Sabbath, and the worship of Jehovah, by the de-
scendants of Noah, which they called Sunday, in
honor of their chief god, the Sun. Dr. Craft bases
this change of the Sabbath day on Exedus 16:22-27,
"And it came to pass, that on the sixth day they
gathered twice as much bTead (manna), two omers
for one man; and all the rulers of the congregation
came and told Moses. And Moses said unto them.
This is that which the Lord hath said: Tomorrow
is the rest of the holy Sabbath unto the Lord . . .
Eat that today, for today is a Sabbath unto the
Lord; today ye shall not find it in the field. Six
days ye shall gather it, but on the seventh day
which is the Sabbath, in it there shall be none."
And yet, in the face of this repeated and emphatic
statement, that the seventh day was the Sabbath
of the Lord, "there went out some of the people
on the seventh day for to gatlier and found none."

Here is confusion as to which day was the Sab-
bath. If there was not here a change of the Sabbath

from the first day of the week, of which the people
were familiar, why was Moses at such pains to
explain to the people that the seventh day of the
week was the Sabbath?

Clearly the rulers, and at least "some of the
people", for some reason, were ignorant of the
change of the Sabbath from the first to the seventh
day of the week, made by Moses, on divine au-
thority. Again, for this change of the Sabbath Dr.
Craft refers to Moses' charge to the new generation
of Israel, which had developed in the forty years
detention in the wilderness, now soon to enter
Canaan: "The seventh day is the Sabbath of the
Lord thy God . . . And remember that thou wast
a servant in the land of Egypt, and that the Lord
brought thee out thence, through a mighty hand
and by a stretched out arm; therefore the Lord
thy God commanded thee to keep the Sabbath
day". Deut. 5:15. Here, obviously, is the change of
the Sabbath from the first day of the week, the
Patriarchal Sabbath, to the seventh day of the
week, the Mosaic Sabbath. It is worthy of note
here, that this change of the Sabbath to the seventh
day of the week was made before Israel reached
Sinai, and before the delivery of the law, the law
of the Sabbath. Exodus 20:8.

III. The Sabbath Of The Christian
Dispensation.

Let us inquire into the change of the Sabbath
from the seventh back to the first day of the week,
the Christian Sabbath. Dr. R. L. Dabney says,
"The Apostle, in Col. 2:14-17, clearly tells u»,
that the seventh day is no longer our Sabbath."
Blotting out the handwriting of "ordinances that
was against us ... . nailing it to the cross . . .
Let no man therefore judge you in meat, or in
drink, ir in respect of an holyday, or in the new
moon, or in the Sabbath days." Dabney's Theology,
p. 391. The Sabbath, in the above passage, is
classed with the Jewish festivals, and therefore
was the seventh day Jewish Sabbath, which was
nailed to the cross, with the Jewish festivals. The
Sabbath being the fourth Commandment in the
decalogue, is a moral law and therefore cannot be
abrogated. Therefore Christ, the Author of the
Creation Sabbath, Col. 1:16, and being "Lord of
the Sabbath", Mark 2:28, changed it back to the
original Sabbath, the "first day of the week".. This
He did by example rather than by precept, by
rising from the dead on the first day of the week.
Matt. 28:1-6, and "on the same day at evening,
being the first day of the week, when the doors
were shut, where the disciples were assembled, for
fear of the Jews, came Jesus and stood in the
midst, and said unto them. Peace be unto you."
"And after eight days again, his disciples were
within, and Thomas with them: then came Jesus,
the doors being shut, and stood in the midst and
said. Peace be unto you." John 20:19,26. For
neither the Patriarchal, the Mosaic, nor the Chris-
tian Sabbath, is there any direct Scriptural au-
thority, except Col. 2:14-17. But the events and
circumstances attending the changes in question,
are such as to confirm and establish the status
of the Sabbath, at each of the turning points the
necessary consequence. And for the Christian
Sabbath, the example of Christ supercedes precept,
as unnecessary and superfluous.

For the third time, we find the record of the

THE SOUTHERN PRESBYTERIAN JOURNAL

"first day of the week." About twenty-five years
later, we find Paul in the Church at Troas. "And
upon 'the first day of the week', when the disciples
came together to break bread (the Lord's Supper),
Paul preached unto them." Acts 20:6,7. Again, we
find the fourth mention of "the first day of the
week". Paul instructs the Corinthians, concerning
their collection : "Now concerning the collection for
the saints, as I have given order to the Churches
of Galacia, so do ye. Upon 'the first day of the
week,' let every man of you lay by him in store,
as God hath prospered him". 1 Cor. 16:1,2. We
have here indisputable apostolical authority for
an act of worship, in all the churches, to be statedly
performed on "the first day of the week." Note
well — Never, after His resurrection, do we find
Christ, any of the Apostles, or Paul meeting with
the disciples for worship or conference on the
seventh day of the week. Think you, that this
sudden change from the seventh to "the first day
of tihe week", for fellowship and communion with
the early Christians, is not decisive on the change
of the day of the Sabbath? Let him who differs,
show reason for this oft-repeated "first day of the
week", and the total absence of the seventh day
of the week, in the New Testament:

John, on Patmos says, "I was in the Spirit on
the Lord's day". Rev. 1:10. This clearly was the
Sabbath day, but which Sabbath? As Christ had
met ctnd worshipped with John on two successive
"first days of the week", following His resur-
rection, and was now delivering to John His last
message to the seven representative churches of
Asia, it would be a violent supposition for John to
think of any other than the "first-day-of-the-week
Sabbath." Beyond doubt, here is inspired authority
for calling Sunday, the Lord's day, the Sabbath.
"The first day of the week" justly belongs to
Christ, because He instituted it and immortalized
it, by abolishing death and bringing life and im-
mortality to light", on this day. Let us not forget
that the above events, taking place on "the first
day of the week", serve to corroborate the fact of
the repeal of the seventh day Sabbath. (Col.
2:14,17,) and that this repeal would remain an
established fact without further evidence. The
climax of these inferential and corroborative ex-
amples of the "first-days-of-the-week" Sabbath,
was the outpouring of the Holy Spirit on the day
of Pentecost. It is a significant fact, that the Lord
should have chosen Sunday, the "first day of the
week", for the following pivotal events, in the
history of redemption: The promised outpouring of
the Holy Spirit, Joel 2:28-32, the inauguration
of the Christian dispensation and the first
proclamation of the glad tidings of salvation to
Jew and Gentile, without distinction of race or
place. Acts 2:38,39; 1:18.

Let us note further the emphasis the Holy Spirit
has put upon "the first day of the week", which
we find recorded seven times in the New Testa-
ment, and not once in the Old Testament: While
the phrase, "the seventh day", referring to the
Sabbath, is found twenty-one times in the Old
Testament, the Mosaic or Jewish dispensation, and
only once in the New Testament, where the refer-
ence is to God's seventh creation day. Heb. 4:4.
Honest now, can these facts and figures have any
other meaning than the confirmation of the
Apostle's repeal of the seventh-day Sabbath, and
the substitution of the "first-day-of-the-week"
Sabbath, in the non-repealable law of the Sabbath?

And, furthermore, the facts of history fully sub-

stantiate the Scriptural authority for the change
of the Sabbath, from the seventh to the "first
day of the week". While many of the first Chris-
tians, the Jewish, continued for a time to observe
Saturday, the seventh-day Sabbath, the Apostles,
from the "first day of the week", with Christ in
the upper room", continued to observe Sunday,
the resurrection day. John says, "I was in the
Spirit on the Lord's day".

The Teaching of the Apostles, written soon after
John's death. Chapter 14, says, "Every Lord's day,
do ye gather yourselves together and break bread".
Irenaeus of the second century, says, "On the
Lord's day, every one of us Christians keep the
Sabbath, meditating on the law." It is not true,
as claimed, that the change of the Sabbath from
the seventh to the "first day of the week", was
made by a decree of the Roman Catholic Church.
"Constantine only recognized the change, and for-
bid the courts of justice to hold their sessions on
Sunday. 321 A. D." (Fisher's History of the Chris-
tian Church, p. 118.)

The Christian Church has uniformly observed
the 'first-day-of-the-week' Sabbath, from the early
days of Christianity through the centuries to the
seventeenth century, 1671, when the Seventh Day
Baptists repudiated Sunday as the Sabbath, and
harked back to the Jewish Sabbath, Saturday. And
as late as 1845, the Seventh Day Adventists arose,
and dropped back nineteen centuries to the Mosaic
Sabbath.

Is it not remarkable, indeed incredible, that the
Apostles, under the special guidance of the Holy
Spirit, and companions of the risen Christ, were
mistaken in observing Sunday, "the first day of
the week", as their Sabbath? Is it not incredible,
that of all the profound scholars and devout stu-
dents of the Word of God, — over a period of
seventeen centuries — should not have discovered
their mistake, if mistake it was? Incredible, and so
incredible, that after two and a half centuries of
living and zealously proclaiming their faith, these
two branches of the Christian Church, compose a
very small, — all but negligible percentage of it!
Majorities are not always right. But with the
example of Christ and His Apostles, and the early
disciples; the clear annulment of the Jewish
seventh-day Sabbath by the Apostle (Col. 2:14-17),
and the unbroken observance of the "first-day-of-
the-week" Sabbath by the Christian Church for
more than sixteen centuries, and all but an hundred
per cent of the whole Christian Church, from the
first down the centuries to the present, observing
and honoring the Sabbath of the risen Lord and
His apostles — with these indisputable facts, there
is left no room to doubt that Sunday, the "first
day of the week", the day that Christ 'abolished
death and brought life and immortality to light',
is the true Sabbath of the Christian Church. As
Christ's last message to the seven typical churches
of Asia was spoken on the Lord's day, the holy
Sabbath, may we not expect that on this same
day of notable events, in the history of redemption.
He will come again, in power and glory, to set
irp and reign over His mediatorial Kingdom.

THE SOUTHERN PRESBYTERIAN JOURNAL

"Penny-Wise"

By Tom Glasgow*

Grave concern lingers in the minds of many in
the Church over the growing tendency of recent
General Assemblies to indiscriminately "limit de-
bate" in the deliberations of that body. In the last
Assembly, the time, we understood, was "5-min-
utes" for each Speaker which, in some instances
(and with reported admirable impartiality) was
extended on request of the Moderator. At the
1941 Assembly, the limit was also "5-minutes" —
or was it "10-minutes?" It really makes no differ-
ence— where one is dealing with truly great and
vital subjects such as revision on the Confession
of Faith; or Union of two great Presbyterian
Churches; or re-entry into or exit from the Federal
Council; or the age limit at which the great soldiers
of the Church shall be required to retire — in con-
sidering these and like vital issues no man, genius
or otherwise, can conduct an intelligent, compre-
hensive, and related discussion, helpful to a wise
decision on the part of the Commissioners, on any
of these and similar great issues in Ten Minutes —
much less Five! It just can't be done and any
intelligent man on either side of any such issue
knows that it can't be done! The result is that
the gathering ceases to be a deliberative body
whose decisions are based on reason and becomes
a convention following certain leaders.

These are not motions to "recess" or "extend
greeting!" They are basic catalizing motions which
are destined to determine and control the doctrine
or fundamental policies of the Church. It does not
suffice to say that these matters have already been
fully debated in the Presbyteries. This may be
true for the Ministers but it is not true for the
Elders who compose half of the membership of
the Assembly!

In some instances it would appear that this
limiting of debate is designed as more of a "gag-
rule" than as a sincere economy of time. Such
use is, of course, basically un-Presbyterian and
unsound in that usually where motions are carried
or defeated except by free debate and the ma-
jority vote of informed and intelligent voters we
build unrest for a later and probably more violent
consideration of the same matter!

It is significant that the experience of Parlia-
mentary bodies is against the wisdom of the limi-
tation of debate! For this reason we find Roberts'
Rules of Order (Section 30 — Page 119) requires
a TWO-THIRDS VOTE in order to limit debate.
The U. S. House of Representatives Rules (Section
758 — Page 345) permits one hour debate by a
member and in U. S. Senate "Unlimited Debate" is
a sacred tradition!

In the meetings of recent Assemblies, the
limitation has been applied with the avowed de-
sire to economize the time of the Assembly. I do
not believe that the record will show that it has
accomplished this end to any material extent, if
at all. For many years the Assembly has ex-
tended from Thursday night until the following
Tuesday night or Wednesday noon. This has not
changed materially, if any, under our "limited de-
bate" procedure. (Many feel that the reports and
work of our Supreme Court might wisely require
a full week, without wasting the Church's time or

money. Under the present schedules oft and again
both the Commissioners and the Court find them-
selves badly crowded to accomplish vitally im-
portant work!)

Under the former unlimited debate procedure,
Commissioners usually well qualified and informed
(both pro and con) made opening addresses (20
to 30 minutes — sometimes longer) on the subject ;
before the Assembly. There was little or no abuse
of the time of the body by subsequent speakers
"saying the same thing over and over." Where
this did arise, it was easily checked by a v{ord of
request from the Moderator to the "repeating"
Speaker. Sometimes there was a set time allowed
for an important debate (1-hour, IV2 hours, or
even two hours) and representative speakers chosen
by the opposing sides. The net amount of time
consumed by either of these procedures was about
the same as the aggregate five or ten minute
"piece meal" statements of the present system.
Under the former, however, the Commissioners
heard a connected and well rounded presentation
of a vital issue instead of the heckled utterances 1
of a speaker who realizes that he was talking !
against a "5-minute" stop watch!

As a basic fundamental proposition, vei-y little ]
respect will be held for the deliverances of any :
deliberative body where debate on its utterances is
limited to 5 minutes per debater.

This statement is not meant as an "attack"
upon our Assembly. It is simply a declaration of
an inescapable truth. If the Assembly elects to
follow the "5-minute debate" procedure, neither
its proper prestige as our highest Court nor pious
utterances in its behalf will prevent its deliver-
ances, so arrived at, from losing the respect of the
thoughtful members of the Church and of the
Assembly itself! Respect cannot be legislated. It
must be earned and deserved. Respect for de-
liverances which are arrived at by limited 5-minute
observations or comments is neither earned nor
deserved.

The General Assembly of the Presbyterian
Church U. S. is indeed a great Court. By and large
it generally has a cross section of able, indepen-
dent, and competent Commissioners such as is
seldom found in any gathering anywhere. I make
that statement advisedly. I have attended five As-
semblies and I have attended many Sectional and
National Gatherings. Not one of these gatherings
compares with our Assembly in sterling personnel.

Let us forsake this growing tendency of five
and ten-minute limitations on debate and return
to a truly deliberative policy which can be con-
trolled in the future, as it has been in the past,
by the absence of abuse by Commissioners com-
bined with the request of the Moderator where
the occasion makes necessary. By doing so (1) we
will consume about the same time (2) all charges <
of "gag rule" will be dismissed and (3) a funda-
mental ground for a basic respect restored to the
deliverances of our Assembly such as each of ua
desire that it should be.

* Elder of Myers Park Presbyterian Church,
Charlotte, N. C.

THE SOUTHERN PRESBYTERIAN JOURNAL

Special Services At Gamp
Gordon

By S. Donald Fortson*

For some time the Lord has laid heavily on my
heart the fact that as a result of my work for
Him no souls were being saved. Truly, I was
really burdened and am still under this burden,
• and I am doing personal work for the Master every
day.

When in Washington, D. C, last February, I
met Claude H. Curtiss, Ex-Marine, whom God has
been using in evangelistic work in a mai"velous way
all over our country, especially among the sol-
diers, sailors and marines and our armed forces.
I was so much impressed with his message in
Washington that evening that I felt the Lord
would have me invite him to come to Augusta to
preach to the soldiers at Camp Gordon.

After Mr. Curtiss accepted the invitation I then
went to Camp Gordon with my pastor, the Rev.
Franklin Taylor, of the Reid Memorial Presby-
terian Church of Augusta, Ga., and interviewed
the chaplains regarding the week of meetings.
After two visits at the Camp it was agreed that
Mr. Curtiss should come.

Under the preaching of the Gospel, through the
power of the Holy Spirit, many soldiers were saved
, and many Christians revived. These meetings began
ion Tuesday night, June 9th and lasted over Sun-
day night, June 14th. Each morning at 9:30 Mr.
Curtiss spoke over WRDW Broadcasting station,
Augusta.

After that we took him to the Camp where, in
cooperation with the Chaplains, he did personal
P work among the soldiers all day long. He ate the
mid-day meal in the officers' mess, where he was
able to give the Gospel to many of them, and
was able to invite the officers to the meetings
each evening. Mr. Curtiss preached the Gospel
under the power and leadership of the Holy Spirit
and each night there were a group of soldiers
who accepted Christ as their Saviour. The smallest
number any night was three and the largest

(eighteen.
When the meetings, which included a service
at Daniel Air Base, Augusta, were over, on Sun-
day morning more than forty soldiers had ac-
' cepted Christ as their Saviour. It has been a long
time since I have witnessed the power of the Holy
Spirit working as it did in Camp Gordon that
week.

Mr. Curtiss also preached for the morning serv-
ice, June 14th at our Reid Memorial Presbyterian
Church. When the invitation was given after the
preaching of the Gospel, one adult raised his hand
indicating his acceptance of Christ as his Saviour
and came forward after the service, that we might
open the Word to him more fully and lead him
to have the full assurance of salvation in his ac-
''eptance that morning of Christ, by giving him
certain verses in the Word of God upon which
he could stand by faith, such as the 16th verse of
the 3rd chapter of John.

Since the meeting I have been back out to Camp
Gordon visiting with some of the soldiers who were
j at the meetings, and am grateful to the Lord
for having been used by Him in this ministry to
the men of the armed forces of our country. Please
pray for these men who accepted Christ during
the meetings and pray for revival among all our
armed forces and throughout our whole country.

*Elder of Reid Memorial Presbyterian Church,
Augusta, Ga.

Resolutions Adopted

Resolutions concerning the Federal Council of
Churches of Christ in America were adopted
unanimously by the Northminster Presbyterian
Church of Greenville, S. C, at a congregational
meeting on Sunday, June 14, 1942. The resolutions
follow:

Whereas we believe that the Federal Council
of Churches of Christ in America, as revealed in
some of its official publications and through the
expressed beliefs of many of its leaders, is a jpo-
litical-religious organization with many radical
tendencies in its political purposes, and many un-
sound and modernistic views in religion, and

Whereas the Presbyterian Church has always
held to the separation of Church and State, and
to the purity and spirituality of the Church of
the Lord Jesus Christ, and

Whereas we believe that these fundamental
principles of the Word of God concerning the
Church are violated in the plans, and in the con-
duct, of the Federal Council of Churches of Christ
in America, through the influence of many of the
leaders of said Council, and

Whereas we affirm our belief in the Divine
inspiration of the Word of God and recognize that
Word as the "only infallible rule of faith and
practice". We likewise believe in the Deity of the
Holy Trinity, in the Deity of the Lord Jesus Christ,
in His Virgin Birth, His substitutionary and sacri-
ficial death on the Cross of Calvary, His bodily
resurrection from the dead. His ascension to the
right hand of God and in His personal return, and

Whereas these great foundational truths are
either ignored or denied by the said Federal Coun-
cil of Churches of Christ in America in some of
their official pronouncements, through the writings
of many of their leaders, and in the radio ministry
of the Council, and

Whereas the General Assembly of the Presby-
terian Church in the United States (popularly
known as the "Southern Presbyterian Church")
at its 1941 meeting re-entered the Federal Council
of Churches of Christ in America — in spite of the
fact that a majority of the Presbyteries had voted
not to re-enter said Council (48 out of 88 Presby-
teries— including Enoree Presbytery, of which the
Northminster church is a member, having voted
against the proposal to re-enter the Council), and

Whereas the General Assembly of 1942, by
an overwhelming majority, refused to heed the
request of a number of Presbyteries asking that
the Assembly withdraw from the said Council, or,
at least, to refer the matter of affiliation with the
Council to the Presbyteries for their decision and
consent: Therefore be it Resolved:

1. That the Northminster Presbyterian Church
of Greenville, South Carolina does hereby express
its sorrow at the failure of the General Assembly
to withdraw from the Federal Council, or, at any
event to submit the whole matter to the Presby-
teries for their decision — as was requested.

2. That we deplore the fact that the expressed
desire of the great majority of the membership
of the Presbyterian Church in the United States
was overruled by the 1941 and 1942 Assemblies,
and that, as a consequence, the whole Church has
become involved in an association from which the
majority earnestly desired to be liberated.

3. That we believe that affiliation with the
Federal Council of the Churches of Christ in
America can only result in hindering our beloved
Church from maintaining a clear testimony to the
purity and the spirituality of the Church and of
its mission to the world, and of continuing an

THE SOUTHERN PRESBYTERIAN JOURNAL

unblemished belief in the historic and Scriptural
faith once for all delivered to the saints.

4, That, under the circumstances — since there
is no appeal from the highest court of the Church
(save to the Voice of the Living and True God as
heard in His Word) and, in the exercise of the
God-given right of liberty of conscience, and for
the honor of Christ, the great Head of the Church,
and for the maintenance of an unsullied testimony
to Christ and to His Word we do hereby withdraw,

as a congregation, from all participation in the
Federal Council of Churches of Christ in America,
and we do hereby disavow any connection or com-
plicity whatsoever with the said Council, its plans,
its programs, its acts or its pronouncements.

5. That we recognize the right of others to differ
with us on the stand which we feel compelled to
take, and that we also reserve for ourselves the
privilege of fol'pwing the right as God gives us
to see the right.

Songs of Victory

By Rev. Charlton Dobyns Hutton

In one of Margaret E. Sangster's older and
worthier writings "Singing On the Road", she

CLUotes a General as saying, "Give me a handful
of singing soldiers to a whole regiment of sullen
warriors." A commander thus realized the com-
mand of music on the spirits of men. The sort of
music in which one delights is an index to his
character; the type music to which one exposes
himself has a determining effect upon his thought,
feeling, and conduct. Realizing, then, the sway
of music upon the regiments of armies, alert to its
sanctifying or degrading power over the indi-
vidual, and aware of the dispirited existence of
a songless life, where can we turn for a song of
victory? The results of no song or wrong song
are alike, disastrous.

Music Speaks

"Servant and master am I; servant of those
dead, and master of those living. Through me
spirits immortal speak the message that makes the
world weep, and laugh, and wonder and worship.

"I tell the story of love, the story of hate, and
the story that saves. I am the incense upon which
prayers float to Heaven. I am the smoke which
palls over the field of battle where men lie dying
with me on their lips.

"I am close to the marriage altar, and when
the graves open I stand near by. I call the wanderer
home, I rescue the soul from the depths, I open
the lips of lovers, and through me the dead whisper
to the living.

"One I serve as I serve all; and the king I
make my slave as easily as I subject his slave.
I speak through the birds of the air, the insects
of the field, the crash of waters on the rock-
ribbed shores, the sighing of wind in the trees;
and I am even heard by the soul that knows me
in the clatter of wheels on city streets.

"I know no brother, yet all men are my brothers;
I am the father of the best that is in them, and
they are the fathers of the best that is in me; I
am of them, and they are of me.

"For I am the instrument of God."

— Author Unknown.

But has not this instrument of God been stolen
from many a heart or perverted for many a spirit
by Satan the despoiler of mankind since the be-
ginning? We do well to pause and consider the
music to which our people are listening. Inferior
language of half-tutored entertainers, raw humor
of fun programs, sensual music of animalistic
composers and directors are all affecting the
home-life today. Many homes would deny entrance
to these things over the threshold of their front
doors; but they gain admission by the subtle dial

and take the floor by the loud speaker. Thus the
way is wedged open for a fuller entrance of their
accompanying evils.

Music is and has been the bait for an accom-
plishment to too much iniquity ancient and modern.
For emphasis, I repeat: Music has an effect upon
the soul. It is both a symptom and a cause — a
symptom of taste and character; a cause of and
stimulus to thoughts, feelings, and consequent
actions that shall surely follow the listening. The
"break-down" music to which America is listening
is a symptom of her spiritual, moral, and aesthetic
"break down". The sordid symphony of licentious
opera is typical of the same. The only difference is
in the dress. It is merely a case of whether you
sip your musical intoxicant from the clay mug or
from Bohemian glass.

Hearts need a song, a noble song, a song of
victory, a song of courage, a song of uplift, a
song of perseverance, a song of hope. This is
needed alike by the heart keeping the home fires
burning and the heart baring its breast to the
firing line for defense of home. What station is
broadcasting, what point on the dial, from whose
lips shall come the song that can satisfy our need?

Heaven is broadcasting to earth; the dial point
for tuning in, is the 19th book of the Old Testa-
ment; the song is on the lips of the Psalmist; the
composer is God himself. We need the pure music
of God which alone has power enough to be ampli-
fied above the commotion of present explosions
without, to strengthen the inner braces of our
hearts to be equal to the outer pressure of life's
circumstances.

Can not the discernment of the General re-
garding the might that music gives his men, cause
God's army of Christian soldiers to realize what
we have lost in neglecting the Psalms? Have we
not swapped our birthright for a mess of pottage
— the anthems of heaven for jingles of earth?
"The Captain of Our Salvation" has given us songs
comparable to our salvation to animate us for
the march of the Church Militant. He inspired
them. He preserved, He transmitted them to us
unto today for us to employ them to His glory,
to our temporal benefit and eternal victory.

Let the preacher employ Psalms in his proclama-
tions. A dull, prosaic essay with polite tolerancp
of God that discourages the pulpit and wearies the
pew shall become an oration, although from in-
eloquent lips, with a vision of God in his Sovereign
Majesty, the King in his matchless beauty.

Let the pastor employ the Psalms in his public
prayer. He will, thereby, turn away from vague
wanderings in terms of psychological complexes,
away from indefinite areas of human experience
described by hazy generalities, away from thread-

THE SOUTHERN PRESBYTERIAN JOURNAL

bare phrases of his own trite expressions. He will
find himself with straight line emotion calling from
the depth of man's need to the height of God's
supply. After the "AMEN" both he and his congre-
gation will have approached the throne of grace,
rather than have sighed from the vain repetition
and much speaking.

Let the minister employ the Psalms in his
ministrations. Bread winners are having difficulty
in spreading tables with the high cost of living —
but — "Thou preparest a table before me in the
presence of mine enemies". (Psalm 23:5). A
mother receives no message from a son in the
Philippines since January — but — "Yea, tho' I walk
through the valley of the shadow of death, I will
fear no evil, for Thou art with me, Thy rod and
Thy staff they comfort me." (Psalm 23:4); a
son turns from the house called home, the scene
and symbol of all he cherishes, with a feeling of
finality — but — " I shall dwell in the house of the
Lord forever"; a grown-up child, but a child
nevertheless, turns from parents he must leave, but
caimot bear to live without; they shall never fail
him for lack of love yet one day they shall for
lack of strength — but — "when my Father and my
Mother forsake me then the Lord will take me up"
(Psalm 27:10). A working woman, frail of body,
worn in nerve, Mother of five, stands over the
smouldering embers of all her earthly possessions —
"many are the afflictions of the righteous but the
Lord delivereth him out of them all" (Psalm
34:19). A Mother stands quivering in sleeping
garments as the child, who awakened them in the
burning house is trapped en route to rescue the
servants, calls only to be heard yet never reached.
"Oh, where is God?" she cries. "Nigh unto them
that are of a broken heart", (Psalm 34:18) one
answered. "Then surely He is nigh to me," she
says. "Yes, God is with you upon earth; your child
is with God in Heaven; so you cannot be very far
apart." The Psalmist says, "He cannot come back
to me but I can go to him." Restless youth in-
dulged and undisciplined, seeking madly for happi-
ness, which no one who seeks it ever finds, can
learn it is the result of Godliness, the fragrance
of His Presence, from the arresting words of
Psalm 16:11 — "In Thy Presence is fullness of joy;
at Thy right hand there are pleasures for ever-

,more." Having thought his precepts mean. His will
agamst them not for them, youth can learn "great
peace have they which love thy law," (Psalm

,119:165); and when once learned, youth abounds
in the spirit "thy will be done — not a sigh but a
song." On the other hand, youth with no vision
of eternity when facing the wrecks of time, or
youth having come from homes of meager re-
sources and unable to pursue their education and
develop their talents, they are prone to say "What's
the use" with a fatal futilism. They may not see
the cause. There's enough in this world for every

; man's need yet not enough for his greed; So let
them learn "Bless the Lord, 0 my soul, and forget
not all his benefits," (Psalm 103:2) and youth
shall have been saved from corroding cynicism
occasioned by man's sin, remedied by remembrance
of God's benefits. If youthful despair, the most
dangerous of all, turns to hope and is restored
by an eternal vision in the arena of time, they
must have a song with this in it: "I had fainted
unless I had believed to see the goodness of the
Lord in the land of the living." (Psalm 27:13).
For one whose things and friends and family

I and loves have vanished from this earthly scene,
he cannot only say "The Lord is my shepherd, I

shall not want" (Psalm 23:1) but also "The Lord
is my shepherd, that is all I want". The Psalms
add eternity's music to the sphere of time; God is
the answer to man; Heaven, the answer to earth.
"Earth hath no sorrow that heaven cannot heal".
And earth hath no joy that heaven cannot preserve.
"Thou hast made us for thyself and we are rest-
less until we rest in thee". We need not the
wings of doves for flying to find rest when the
Psalmist who prayed for them is given the wings
of song to bear him, and us like him, unto the
mountainous love of God (cf. Psalm 55:6 and 16).

Let the Religious Education Director employ
the Psalms in the Vacation Bible School. A ten-
day program has just been completed in our local
church, which attracted and held a record crowd of
walking pupils, used to riding; no handiwork, for
economy of material, when our schools had pre-
viously been elaborate in this line. The Psalms
drew them magnetically. Parents of the children
declared the effects on home life to be most
extraordinary. The Mother of a burly intermediate
boy says "I've never known my son to read his
Bible so eagerly." The church janitor who chauf-
feured the non-walking pupils said "These chillun'
is the best this year they's been a 'tall, and the
school is peacefuller than its ever been."

Devotional schedules were given each pupil for
his home worship. The opening worship at the
school itself was built upon Psalms of the following
ten themes:

I. Penitence: Psalm 51.

II. Deliverance and Salvation: Psalm 40-130.

III. Righteousness: Psalm 1-5-15-24.

IV. Security: Psalms 27-37.

V. Peace: Psalm 46, 85,and 119:1165.

VI. Provision: Psalm 23-103.

VII. Glory and Power: Psalm 19.
VIII. Praise: Psalm 150.

IX. Thanksgiving: Psalm 100.
X. World Salvation: Psalm 67.

The Woman's Auxiliary Study Book for 1933
makes an excellent study guide for the Lesson
Period, usable for the older groups. Parallel stories
in I and II Samuel relating the Psalmist's life make
ideal story periods for younger departments. Key
Verses from the above Psalms furnish abundant
quotable verses for the memorization period.
Metrical versions of the Psalms provide material
for a Hymnology class. The imagery of the 23rd
Psalms was portrayed in a series of five living pic-
tures bringing its truths to bear upon a modern
family under present conditions. (The face of
the Shepherd, robed in white, was always turned
away from the congregation since he represented
the Lord.) The back drops were painted by young
people and were hung behind a home-made gold
frame 12' x 7' hinged at corners so it could be
easily dissembled and stored. Each scene was
climaxed by appropriate music such as "The Ninety
and Nine" (Gampion) "Beside Still Waters"
(Hamblen) "He That Dwelleth In the Secret Place"
(McDermid) "0, Thou Whose Bounty Fills My
Cup" (Crewdson), "Come Ye Blessed" (Scott).

Employ the Psalms in your daily devotions and
experience the melody they shall bring out of the
day's monotony. Memorize several verses at the
outset of the day. As one Mother did, turn to the
Psalms as you turn disappointed from the postman
when he bears no letter from the son in the army.
Try the frequency of the Psalmist's prayer life:
"Evening anti morning and at noon will I pray and

THE SOUTHERN PRESBYTERIAN JOURNAL

cry aloud and he shall hear my voice" (Psalm
55:17). If you are too busy to pray, you are busier
than God wants you to be. Anyway, you should
remain on your knees in spirit when you rise from
them physically, as humility in the presence of the
everpresent God. So, the Psalmist's three times for
daily prayer is hardly too frequent if you want the
music of God let into your life through the prayer
gate. Prayer and praise are kindred spirits, and in
the Psalms they are wedded to each other.

"All one's life is music if you strike the notes
rightly and in time," (John Ruskin). The right
notes are in the Psalms of the living God; the time
is now. If this generation is to emerge with a song
of victory from the wrecks of this 20th century of
time, then Christians to whom the oracles of the
true God are committed must release the music
of God in His Psalms for the glory of God himself.
He inspired them. They are the songs that please
when returned unto Him. Christians must release
the music of the Psalms for their own inspiration
and then for the salvation of all who having ears
to hear, will hear. It has been declared in the

jargon of our day that no religion is adequate for
our century unless it has experienced everything
that mankind has endured in the past, and every-
thing he is wrestling with in the present, and
anything he might encounter in the future. Again
with broad assertion, any Christian can claim on
the basis of the Psalmist's experiences with God,
that no one could be called upon to endure more
personal and national calamities than he, yet every
lament man wailed forth from his Psalms was
answered by a song of victory from God in that
same Psalm. The Psalms proclaim the fountain
source of the righteous (Psalm 24:5), salvation
for the loathsomest sinner (Psalm 38), and a "new
song in the mouth" of the saved sinner (Psalm
40). God's songs are the only "songs of victory"
over sin and all its consequences. *

"And He hath put a new song in my mouth;
even praise unto our God: many shall see it, and
fear, and shall trust in the Lord." (Psalm 40:3).

"I will sing^ unto the Lord as long as I live: I
will sing praise to my God while I have my being"
Psalm 104:33.

Ten Words In Stone

At the National Bureau of Standards Labora-
tories in Washington there is a machine so power-
ful that it could crush a locomotive to scrap iron
in one motion; another so sensitive it can weigh a
wisp of cigarette smoke. Apparatus is available
that can detect the amount of heat produced by a
candle at a distance of 200 miles! In these labora-
tories is the greatest accumulation of apparatus
ever brought together for one purpose: to maintain
absolute standards of quality and quantity. As one
man put it, "If you want the absolute truth, go to
the Bureau of Standards, After that, your only re-
course is God."

Now the Bible tells us that God who made the
world is more interested — if we may so speak of
Him — in men than He is in mere stuff. As the
Bureau busies itself in pursuit of perfection in
human Contrivances, God is pre-eminently con-
cerned with testing the behavior of men, and His
standard too is perfection.

The test that He imposes on men is what we
call the Ten Commandments — those words written
in stone at Mt. Sinai by the finger of God. Let us
quickly use the summary of the Ten Command-
ments given us by Jesus Christ and see where we
stand. He said, "The first and great command-
ment is, "Thou shalt love the Lord thy God with
all thy heart, soul, strength and mind. And the
second is like unto it: Thou shalt love thy neighbor
as thyself."

And what do we find when we are tested by
these words? Neither perfect love to God nor per-
fect love to man, but most grievous imperfection
and sin.

Ah, then, we need Someone who can make up
for our deficiencies and enable us to stand before
that God whose scrutiny penetrates even to the
secret thoughts of the hearts of men. We need
Jesus Christ the Son of God who redeemed His
people by bearing their penalty when He died for
them on the cross. We must have Jesus Christ as
our Saviour from sin. The Home Evangel.

JEHOVAH TSIDKENU

(PRONOUNCED SID-KAY-NOO)
(The Lord Our Righteousness)

I once was a stranger to grace and to God.
I knew not my danger; I felt not my load.
Though friends spoke in rapture of Christ on the
tree,

Jehovah Tsidkenu meant nothing to me.

When free grace awoke me by light from on high,
Then legal fears shook me; I trembled to die.
No refuge, no safety, in self could I see.
Jehovah Tsidkenu my Saviour must be!

My terrors all vanished before that sweet name.
My guilty fears banished, with boldness I came
To drink at the fountain, life-giving, and free.
Jehovah Tisdkenu — is all things to me.

Even treading the "valley," the shadow of death,
This "watchword" shall rally my faltering breath,
For, while from life's fever my God sets me free,
Jehovah Tsidkenu! — my death song shall be.

— Robert Murray McCheyne.

Reader! Have you come to know that eternal
salvation — being right with God — depends not upon
Your fancied righteousness, but upon the perfect
righteousness of the Lord Jesus Christ? Is your
hope of heaven based on what You have done,
or may be trying to do — or, by God's grace, isi
your hope of heaven based on what Christ has
done for you? This is the watchword of salvation:
Jehovah Tsidkenu! which, being translated means,
"The Lord Our Righteousness." Trust no longer ih |
self, or in the church, or in the sacraments, or in,
your good works — -but trust only in the Christ who
took the place of guilty sinners that He might
rescue them from eternal loss! The Home Evangel.!

THE SOUTHERN PRESBYTERIAN JOURNAL

BOOK REVIEWS

Natural Revelation

By D. C. Macintosh

The Harvard Register
April, 1942.

In the Dudleian Lecture at Harvard, Yale's dis-
tinguished theologian offers a series of five di-
visions of general and special revelation. But in
every case, including God's saving revelation of
Himself in Christ, revelation is interpreted as
normal and natural. Dr. Macintosh rejects the
doctrine of miracles held by Dr. Warfield as well
as the neosupernaturalism of Earth and Brunner.
Instead, "everything is miracle until we call it
natural, and everything is equally natural that
actually happens". The revelation of God in Christ
is described as "natural and non-miraculous", "as
natural and normal as it ever was in the experience
of any Christian". "It is not of any miraculous
birth nor of any miraculous reanimation or trans-
mutation of his physical body after death that
we are thinking". With the denial of the super-
natural goes such a considerable measure of inde-
pendence to physical reality and to the human
will as limits God's sovereignty.

Against such naturalism the USA Assembly
affirmed the Five Points, but to appease this
naturalistic pressure the left-wing of that body
issued, the Auburn Affirmation. Dr. George W.
Richards of the Reformed Church has recently de-
scribed the Auburn Affirmation as perhaps of
equal significance to the official modifications of
the standards by the USA Church.

Our 1939 Assembly unanimously declared that
our ordination vows involve the acceptance of the
Virgin Birth and the bodily resurrection of Christ,
the 1940 Assembly endorsed this in thesi deliver-
ance, while the 1942 Assembly re-affirmed the
testimony by unanimously passing the Lilly reso-
lution. These repeated and unanimous acts of our
General Assembly pledge our Church, her commit-
tees, conferences and educational institutions to
stand as bulwarks of the faith, opposing this tide
of naturalistic unbelief. — Wm. C. R.

The Presbyterian Conflict

By Edwin H. Rian

Published By Wm. B. Eerdmans Pub. Co.
Grand Rapids, Mich. — Price $1.00.

In this volume Author Rian has given us one
of the really great religious books of this genera-
tion. Unless it's influence is smothered it will
be a powerful boon to the position held by evan-
gelical Christians who sincerely believe in historic
Christianity. The author faces his subject with
vigor and fairness as well as precision and scholar-
ship. He tells us the truth without lowering his
voice. He makes it clear that conservatives have
a hard fight on their hands and they should be
vigilant against illusions and wishful thinking. All
who want to know the unvarnished truth about the
"Presbyterian Conflict" can find an incisive ac-
count of it on these pages. Author Rian has no
weathervane views on important religious matters.
He points out what is at stake in this conflict in
masterful fashion. The indisputable facts he pre-
sents will arouse many sleeping Christians and en-
lighten many uninformed minds.

This book will not appeal to those who want
peace at any price, and are indifferent to doctrine
or color-blind to vital distinctions. It will not give
comfort to latitudinarians or those who desire to
straddle the fence or carry water on both shoul-
ders. It will appeal strongly however to all who
loathe machine politics whether found in civil or
ecclesiastical councils. It will also appeal to every
Presbyterian who is able to foresee the conse-
quences of certain dangerous tendencies in oijr
Southern Presbyterian Church. This book will show
us that unless these tendencies are checked before
it is too late the consequences will be disastrous.

Ministers and laymen should by all means read
this book and get others to read it. To encourage
the circulation of this timely volume the publishers
have reduced its price from two dollars to one
dollar. Your dollar will be profitably invested if
you order this informing book. It will give you
information worth many times the modest price.
Ten thousand copies of this book circulated through
our Southern Presbyterian Church would open
plenty of drowsy eyes.

A Pastor Looks At Kierkegaard

By Rev. William T. Riviere. D.D.

Published By Zondervan Publishing House
Grand Rapids, Mich. — Price $1.50.

Any author that has been, read and quoted as
much as Soren Kierkegaard for almost a century
should be studied by all thinking people. The in-
fluence exerted by this famous philosopher and
theologian has been phenomenal. Dr. Riviere has
been a student of Kierkegaard for a number pf
years and in this volume gives us some rich re-
flections on this original mind. There is not a
dull paragraph in this book. Dr. Riviere writes in
clear, graphic and fascinating style. His penetrat-
ing mind is able to clarify Kierkegaard's writings
so that the average reader can grasp the message
of this celebrated Dane. He makes many of Kierke-
gaard's pages luminous by his crisp and, at times,
humorous comments.

Dr. Riviere states the purpose of this book in
these words: "Reader, meet the distinguished
Magister Kierkegaard." Your reviewer feels that
this pastor has done a good job in his introduction.
After this introduction the alert student will want
to know more of the religious thought of this
Danish genius.

Dr. Riviere acknowledges that he has been
greatly benefited by his study of Kierkegaard. At
the close of chapter six, he gives this significant
testimony: "Do not undertake to study Kierkegaard
unless you are willing to be disturbed by his
personal challenge as many before. As for me he
clarified my thinking about natural theology and
brought me into clear agreement with the opening
lines of the Westminster Confession of Faith which
condensed John Calvin's teachings. He also makes
me more critical of myself and my work."

Although this book is v^o-itten primarily about
Kierkegaard, the author makes some interesting
observations on Karl Barth that are worth more
than the price of the book. If Kierkegaard and
Barth have some things to say to our times that
we should hear, then don't fail to get this book
written by one of our own Southern Presbyterian
ministers. — J. R. R.

THE SOUTHERN PRESBYTERIAN JOURNAL

High Flight

By John Gillespie Magee. Jr.*

* Nineteen-year-old American flyer killed last December 11,
1941, in action with the Royal Canadian Air Force. His son-
net, "High Flight," has keen placed zvitk "The Soldier" and
"In Flanders Fields" in a newly-opened exhibition of "Poems
ef Faith and Freedom" at the Library of Congress.

Oh, I have slipped the surly bonds of earth,
And danced the skies on laughter-silvered wings;
Sunward I've climbed and joined the tumbling
mirth

Of sun-split clouds, and done a hundred things
You have not dreamed of, wheeled and soared

and swung
High in the sunlit silence. Hov'ring there,
I've chased the shouting wind along and flung
My eager craft through footless halls of air.
Up, up the long delirous, burning blue
I've topped the wind-swept heights with easy grace,
Where never lark, or even eagle, flew;
And, while with silent, lifting mind I've trod
The high untrespassed sanctity of space.
Put out my hand, and touched the face of GOD.

The first issue of The Journal went out to over seven hundred hona-fide subscribers, the second to ovei
eleven hundred, and now the third to about fourteen hundred. Each mail brings in new subscriptions
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"Entered as sec.iul-clnss matter May 15, 1942, at the Postofficc ;.t W^mv^tn illc. X. C, under tlu- Act cf Mnrch 3, IST'Q."

Volume I — Number 4 AUGUST1942 Yearly Subscription $1.00

THE FAITH OF A SOLDIER

By Rev. William Childs Robinson. D.D.

THE GOSPEL IN THE ARMY

By Chaplain James E. Moore

THE GENESIS OF THE ASSEMBLY'S HOME MISSION
EMERGENCY FUND CAMPAIGN

By Rev. R. D. Bedinger, D.D.

THE INERRANCY OF THE SCRIPTURES

By Rev. E. E. Bigger. D.D. — Clearwater. Fla.

THE FEARFUL NIGHT THAT HAS FALLEN ON OUR WORLD

By Rev. John R. Richardson. D.D.

WOMAN'S WORK

Edited By Mrs. R. T. Faucette

EVANGELISM AND PRAYER

By Rev. Henry M. Woods. D.D.

EVANGELISM— HOPE OF THE PRESENT AND
CHALLENGE OF THE FUTURE

By Vernon W. Patterson

THE AUBURN AFFIRMATION

By Rev. Daniel S. Gage. D.D.

BOOK REVIEWS

By Rev. John R. Richardson, D.D.

THE SOUTHERN PRESBYTERIAN JOURNAL

THE SOU

The lourna

PUBLISHED BY
Rev.

Snmuel McP. Glasgow, D.]
Robert F. Cribble, D.D.

Charles C. Dickinson, Chair
Samuel McP. Glasgow, D.I

S. Donald Fortson
R. E. Hough, D.D.

. O. M. Anderson, D.D.

Melton Clark, D.D.
Benjamin Clayton

Wilbur Cousar, D.D.

John Davis

Graham Gilmer, D.D.
Tom Glasgow

D. Henderson, D.D.

T H

d has

P R E S

Y T

'resbyuri

E R I

n Church .

A N

I the V

JOURNAL

li States.

THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY, INC.

Dendy, D.D., Editor — WeaverviUe, N.
CONTRIBUTING EDITORS

Rev. Edward Mack, D.D. Re
Rev. Cecil H. Lang, D.D. Re

BOARD OF DIRECTORS

Wm. Cliilds Robinson, D.D.
John M. Wells, D.D.

Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.

ADVISORY COMMITTEE

Rev. Daniel Iverson, T>.]^.
Rev. John W. Carpenter, D.D.
Rev. John Scott Johnson, D.D.
Rev. Wil R. Johnson, D.D.
Rev. Robert King, D.D.
Rev. Joseph Mack
Rev. W. H. Mcintosh, D.D.
Rev. A. R. McQueen, D.D.

Rev. John R. Richardson, D.D.

Rev. Charlton Hutton

Mr. T. S. McPheeters

Dr. L. Nelson Bell, Scc'y-Treas.

Dr. S. B. McPheeters
Judge C. Ellis Ott
Rev. Harold Shields, D.D.
Rev. Walter Somerville
Major W. Calvin Wells
Rev. R. A. White, D.D.
Rev. 'I wyman Williams, D.D.
Rev. Edgar Woods

EDITORIALS
When Does Wrong
Become Right?

This pertinent question is prompted by a state-
ment just before the meeting of the 1942 As-
sembly by a contributing editor of a religious
journal that makes the modest claim of "express-
ing the mind of the Church." This contributor's
righteous soul was vexed by the fact that a min-
ister not a commissioner to the Assembly was
present at Montreat in 1941 to oppose the Church's
reentrance to the Federal Council. He was
troubled by the thought that some earnest soul
might be at the Assembly in 1942 on the same
errand.

Not by election, nor by accident, were certain
members of the Assembly's Committee on Coopera-
tion and Union present at Knoxville. There was
no report of this Committee before the Assembly.
Yet members of the Committee, not commissioners,
were in Knoxville to appear before the Foreign
Relations Committee to urge the defeat of certain
definite instructions which fourteen Presbyteries
were asking the Assembly to give the Committee
in its negotiations with the U.S.A. Church, while
commissioners approving overtures were not given
the privilege of meeting with the Foreign Relations
Committee to express their views. Representatives
of the U.S.A. Church were there and permitted to
address the Assembly, pressure men of the Fed-
eral Council were invited to appear before the
Committee on Foreign Relations to give their
reasons why the Southern Presbyterian Church
should not withdraw from the Council and were
allowed the privilege of addressing the Assembly
on this subject.

We will wait expectantly for this unbiased
champion of ecclesiastical propriety to condemn
those of his party, not Assembly commissioners,
for openly and without embarrassment doing what
he so vigorously denounces in others as entirely
reprehensible.

Is it possible that the champions of church union
and interdenominational cooperation have received
a special revelation from heaven that has been
denied to other members of the Church, and that
these men are so far in advance of others in
their understanding of Christ's Will for His

Church that their very liberalism becomes narrow
and bitter in its application to their own brethren?
They assume the right to proclaim their views on
the sin of separation and then vehemently protest
the privilege of equally honest persons expressing
an opinion opposite to theirs on the same subject.

It would be a good thing and doubtless make
for unity in our own church, where unity should
begin, if it is to be effective, if a General As-
sembly chosen by the Presbyteries according to
the constitutional provisions could be allowed to
consider matters that affect the life of the Sou-
thern Presbyterian Church free from the presence
and pressure of interested persons who are not
members of the General Assembly.

It would be well if the representatives of the
Presbyterian Church, U.S.A., and of the Federal
Council of the Churches of Christ in America
would permit the duly chosen commissioners to
the General Assembly to determine the destiny
of their own Church without their help or advice.

It might be worth trying! — H.B.D.

Some Fruits Of Pacifism

Following the last World War a wave of pa-
cifism swept over England and America. To these
countries, and the world, was held up the mirage
of a warless world. Church leaders, instead of
preaching the Gospel of redemption for the indi-
vidual sinner as the sole solution of world prob-
lems, sought to create in the minds of individuals
a will against war, ignoring the plans and pur-
poses of other nations for war which were so
plain that students of international affairs shud-
dered at the implications of what they saw.
Church after Church and University after Uni-
versity took up the slogan until at many of the
Church Courts hours and even days were spent in
"outlawing war."

At Harvard, Oxford, Cambridge and on through
our own South even, students banded together
promising that they would never, under any cir-
cumstances, engage in war.

In some of our Southern Presbyterian Young
People's Conferences Pacifism was more emphasized
than personal salvation. At some of these confer-
ences impressionable boys and girls heard attrac-
tive and plausible leaders describe war as the
world's greatest sin. Some of these leaders asked
the young people to stand and promise that they

THE SOUTHERN PRESBYTERIAN JOURNAL

•would never engage in war under any circum-
stances.

Politicians, a necessary evil in a democratic
state, ever with itching ears to see what the peo-
ple want, voted to outlaw war, voted to cut down
Army and Navy appropriations and to sink part
of our Navy.

But, intelligent leaders in both London and
.Washington learned the gigantic preparations of
Germany and Japan and sensed the danger to
England and America. Seeking to stem the tide
of pacifism and prepare our nations for the in-
evitable they were met by opposition, ridicule and
vituperation. The Government in Washington
found itself opposed by the Federal Council of
Churches in every move for preparedness. This
organization, claiming to represent Protestantism
in America, carried out an effective propaganda
against Army and Navy expansion which was
tragic in its effectiveness. Even after Munich this
opposition continued.

This bit of tragic history has been recounted
for one purpose. To show the folly of a "Chris-
tian" programme not founded on and supported
by the Word of God.

Pacifists, sincere though they were in their de-
sire for a warless world, must face the fact that
sincerity cannot deliver from the effect of a mis-
guided purpose. In trying to save life, pacifists are
partially responsible for the millions of dead in
Poland and Central Europe and China, for the
destruction of billions of dollars worth of prop-
erty and the dark future for our own nation.

As a result of this mistaken emphasis in Chris-
tian teaching, there are within the Church some
conscientious young men who have refused to
take up arms for their country. We have camps
for these conscientious objectors.

The Federal Council has recommended that the
Churches from which these young men come pay
$35.00 per month to these conscientious objectors.
The writer knows that some of our ministers con-
sidered bringing in a recommendation to the Gen-
eral Assembly in Knoxville that our Southern
Presbyterian Church pay $35.00 per month to
these young men who came out of our Summer
Conferences and Church Schools. The resolution
was not brought in because it was felt at the time
to be inopportune.

As absurd as this proposition may seem, is it
not the logical end of an unrectified mistake? But,
the end is not yet. A study of the actions of the
Federal Council will show that that body has
taken a position again and again which is dia-
metrically opposed to that of our Church on
labor, race and economic problems.

_ The Federal Council expressed approval, offi-
cially, or through its representatives, of sit-down
strikes, and its position on the race problem is
well known. The Delaware Conference, at which
those in part responsible for our unpreparedness
in this war, outlined the kind of peace they think
we must have, made it plain that their plan for
the future economic system is anti-capitalistic and
essentially socialistic. People both in the North
and South who are aware of submerged trends
and propaganda today also realize that the ground-
work is being laid for the most serious racial pro-
blem we have faced in America. Discriminations
against the negro are unfortunate, and at times
unjust, but letting down the bars too far will
mean certain tragedy for both white and negro.

The records being so clear it seems amazing
that our Southern Presbyterian Church should

continue to have an official part in the activities
of the Federal Council which are inimical to the
best interests of our country and of our Church.
There are issues where a difference in judgment
can do little harm but, to this writer, the issues
involved in the policies of the Federal Council can
well be fatal to Church and national life. In the
one thing which counts, the redemption of the in-
dividual sinner through the atoning blood of
Christ, the Federal Council is strangely silent, but
takes a strong and unequivocal stand on Pacifism,
Socialism, racial problems, and the like. We are
all agreed on the need of changes and improve-
ment in the world order but our Church should
center its emphasis and endeavor on redemption,
not reform. — L.N.B.

The Southern Presbyterian
Journal

By Rev. R. F. Campbell. D.D.*

In Our Mountain Work For August

A monthly magazine bearing the above title ap-
peared in its first issue in May. The sub-title reads
as follows: "A Presbyterian monthly magazine de-
voted to the statement, defense and propagation
of the Gospel, the faith which was once for all de-
livered unto the saints."

Rev. Henry B. Dendy, D.D., is editor, assisted
by six contributing editors, two of whom are for-
mer moderators of the General Assembly, and all
of them well-known throughout the Church.

The Board of Directors, ten in number, includes
six ministers and four laymen.

There is also an Advisory Committee of twenty-
four, twenty ministers and four laymen.

The editor, in a preliminary statement, says:
"We believe that the overwhelming majority of
our ministers are sound in the faith, but we also
feel that in the past they have not had a rallying
ground, a place to look for leadership, or a me-
dium through which they might find expression of
common views."

History repeats itself. In 1855, two young pas-
tors in Baltimore, Md., Thomas E. Peck, 33, and
Stuart Robinson, 39, launched a periodical under
the title. The Presbyterial Critic, with the motto,
"Truth, like a torch, the more it's shook it shines."

In the opening article, written by Dr. Peck, it
is declared: "Our aim is by discussion, and, if need
be by controversy, to explain and vindicate the
great principles of Christianity, with special refer-
ence to the life, posture, and active operations of
the Presbyterian Church . . . Among its purposes
is agitation, but not agitation for its own
sake . . . The torch shall be shook only that it
may shine."

Those of the alumni of Union Seminary who
are old enough, and fortunate enough, to have sat
in Dr. Peck's classroom, will remember that it was
a favorite theme of his that the times of danger
for the Church are not the times of earnest dis-
cussion and controversy, but the times of quies-
cence. He held that the price of sound doctrine,
like the price of liberty, is eternal vigilance.

We wish for The Journal a useful career in its
purpose to defend and propagate the truth as set
forth in the standards and traditions of the Sou-
thern Presbyterian Church.

*Pastor Emeritus of the First Presbyterian
Church, Asheville, N. C, and former Moderator of
the General Assembly.

THE SOUTHERN PRESBYTERIAN JOURNAL

The Faith Of A Soldier

By Rev. WUliam Childs Robinson, D.D.

Luke vii. 9b. "I say unto you, I have not
found so great faith, no not in Israel."

There are few matters of deeper concern to
us today than the faith of our soldiers. On their
faith depends the preservation of liberties, more
precious to us than life. And as the issues and
titanic nature of this struggle become clearer, it
is evident that while a student in arms may have
sufficed for the first, a believer under arms is
needed for this World War.

I well remember the swan song of one of our
loved legionnaires, Steve Banan. The night before
he passed away he told us how discouraged he
had become, as a rookie, trying to learn the mili-
tary maneuvers and how an older officer had
steadied his wavering faith by a word of en-
couragement. That word of help restored the
morale of a soldier who, later, stood nobly for us
at Chatteau-Thierry. In the North Carolina Monu-
ment at Gettysburg, Borglum has carved the
figure of another rookie, who has been terrified
at his first baptism of fire. But an older buddy
has his arm over the lad's shoulder to steady him,
and another companion is holding the colors before
his face while a falling officer is calling him to
go forward. Who knows what kind word or help-
ful act may be just the needed stimulus that will
confirm a soldier's determination to make
that final heroic effort, which stands between
defeat and victory for him, between freedom and
slavery for us.

One of the most moving stories in Holy Writ is
the record of how Jonothan, the King's son, went
out into the wilderness and strengthened David's
hand in God. When Amaleck attacked Israel, God
commanded Joshua to take the men of battle and
fight Amaleck, and Moses, Aaron and Hur to go
up into the mountain and pray. While our soldiers
are fighting Amaleck, it certainly becomes those
of us, who are at home, to gather in our ac-
customed places of worship and pray that the
hands of our soldiers and sailors and marines
may be strengthened in the Lord God of hosts.

As important as is this matter of encouraging
the faith of a soldier, this is not the message of
our text. It is not suggested in this passage that
we have such a noble faith that we can lend some
of it to our soldier friends, but rather, Jesus has
chosen a Roman soldier, as a believer whose faith
He underlines for universal imitation. "Verily, I
say unto you, I have not found so great faith,
no not in Israel." Instead of our lending our faith
to this soldier, it is rather that we are to borrow
his, to compare our faith with his and so determine
whether we have the real Christian faith. Our
Lord paid a great tribute to John the Baptist,
but He did not portray John's faith for universal
imitation; for John doubted. He appreciated the
fine loyalty of the disciples, but neither were they
selected as examples of great faith, for they were
slow of heart to believe.

The faith which our Lord held up for universal
imitation was the faith of this Roman centurion.
A generation later Paul so manifested Christ to

the praetorium guard that they of Caesar's house-
hold sent Christian salutations. And a century
thereafter brings the story of the Thundering
Legion when God heard the prayers of Christian
soldiers and saved an imperial army from defeat.
So, through the centuries, there have been soldiers
of great faith. When Woodrow Wilson came to un-
veil a portrait of that great Christian soldier.
Stonewall Jackson, he said, "I do not understand
how any man can approach the discharge of the
duties of life without faith in Jesus Christ." Gen-
eral Sir. W. G. S. Dobbie, who held Malta against
over two thousand air attacks, bears this testimony
to the saving and keeping power of God in Christ:
"I came to know Him as my Saviour 47 years ago,
and all through my military service to the present
day He has been my Saviour and Lord. Although
I have often and often been unfaithful to Him,
yet He has never been unfaithful to me, nor has
He let me down. I have always been sensible of
the fact that my sins which were forgiven me
when I first accepted Him as my Saviour, were
blotted out once for all, and that in spite of my
failure I have become a new creature in Christ
Jesus ... To ser\-e God and to follow Him is a
very real and practical thing in the army."

1. The greatness of the centurion's faith lay, in
the first place, in its exceptional response to the
revelation of God in Jesus Christ. The Word be-
came flesh for us men and for our salvation. God
manifest Himself in the flesh that the light of
the knowledge of His glory might shine for us
in the face of Jesus Christ. If we could have
climbed up to God by mysticism or speculation
or some other way, God would never have come
down to us. He did come down to us, thus teach-
ing us that all the eyes of our faith must focus
on Christ. "Earth with her thousand voices praises
God." But "faith cometh by hearing and hearing
by the word of Christ." When the heart is quick-
ened by the Holy Spirit, the eye of faith turns
to the Lord Jesus Christ as certainly as the com-
pass needle turns to the magnetic North. The
faith of this soldier focused on God in His saving
ministry, on God in Christ. To the Centurion Jesus
was Divine Lord and Saviour.

"The nucleus of faith resides in a religious
relation to Jesus as Revealor of God." In the
presence of the Lord Jesus the ultimate Dimension
— God — so dawned upon his soul that the cen-
turion cried, "Unworthy". The community said he
was worthy. No doubt be was worthy, compared
with his fellow citizens. But when he faced Jesus
He said, I am not worthy to come into Thy pres-
ence, I am not worthy that Thou should come
under my roof. And Jesus, far from rebuking
this attitude, commended it.

At the Baptism John declared himself unworthy
to loosen Jesus' shoes. At the miraculous draught
of fishes 'Peter said, "Depart from me, 0 Lord,
for I am a sinful man". Awed by his holiness the
thief on the Cross admitted that he, the male-
factor, was receiving the due reward of his deeds.
So the introduction of men to Christ is ever ac-

THE SOUTHERN PRESBYTERIAN JOURNAL

companied by a sense of unworthiness. Our sense
of defect is the creation of the Christ, the re-
buke of the Infinite Holiness. The consciousness
of sin that fills our Western civilization, that is
deepest in such noble spirits as Paul, Augustine,
Luther and Edwards, \^ but the stern report of the
immeasureable moral gontrast that our Lord pre-
sents to the world at its best.

"The moon at its full is but a hemisphere of
light, the obverse side is a hemisphere of dark-
ness." Men standing in the splendor of Christ's
character look radiant, but that hemisphere of
their lives shines in a light reflected from Him.
And there is always the other side, those sections
of our lives that are turned away from Him,
"the vast obverse of our humanity that rolls on
in Christless gloom."

Gome to Gethsemane. The Master is praying
until He sweats, as it were, great drops of blood,
and yet His three chosen disciples are unable to
watch with Him one hour. The light from the Lord
filled His best followers with the horror of the
great darkness in which their lives moved, and this
sense of corruption deepened with the progress of
the years so that to the last they were distressed
with the defects that Christ's character inevitably
discovered. It is Paul the aged who cries, "This
is a faithful saying and worthy of all acceptation
that Christ Jesus came into the world to save
sinners of whom I am chief." It seemed to John
G. Paton, the great missionary to the New He-
brides that he grew worse the first ten years of
His Christian life. Living with Christ simply re-
vealed more and more clearly the shadow, of his
own moral failures. When I was a guest in the
home of Principal Macleod he told me of the
radiant faith of his pious wife. Yet this good
Scottish woman came to die she spoke of herself
as leprous all through waiting the touch of the
Great Physician. Blessed be God, the same precious
Saviour who convicts us of sin, says, "Son",
"Daughter", "be of good cheer, thy sins are for-
given thee."

II. The Greatness of the Centurion's Faith
showed itself in his exceptional spiritual insight
into our Lord's place in the Kingdom of Heaven.
The Centurion appreciated the military chain of
command. He was under authority to his military
superiors, he exercised authority over the soldiers
in his command, saying to one come, and to an-
other go. He saw in Jesus the Lord, the anointed
King, whose Word on earth was also with au-
thority.

"No one who has honestly faced the fact of
Christ can doubt that the Throne is His by right.
It has been bought with a price — bought with
the hunger in the desert when He would not make
the stones into bread; bought with the tears He
shed over the sins of men ; bought with the sweat
of Gethsemane which was like great drops of
blood; bought with the bitter Cross where they
broke His body in death ; bought with the death-
less love which through all the years has resolutely
refused to let the lost world go. The Captain of
the hosts of humanity has Himself been in the
ranks. He has experienced the hardship and peril
of life's campaign from the common soldier's side
of it. He has enduried the discipline. If He rides
at the head of the hosts today, it is because He
once walked on foot. If one day He is to be King
over all the sons of men, it is because at the first
He was not ashamed to call us Brethren." Where-
fore God also hath highly exalted Him and given
Him a name that is above every name.

Sin began when Eve questioned God's Holy
Word. And saving faith began when Abraham
believed God's Word and it was reckoned unto
Him for righteousness. The fine thing about this
soldier was that he simply asked a Word from
Jesus. Lord, it is not necessary that Thou come
under my roof. Only speak with a Word and my
servant shall be made well. He seems to have had
before his mind the figure of a military move-
ment with the preparatory command ringing across
the parade ground, sounded by the commanding
officer and taken up by majors, captains, lieu-
tenants and sergeants. Then with the word of
execution the whole movement is carried out in
precise order. The man at the furtherest end of
the field moves with the same precision as the
closest soldier.

The Word of the Lord Jesus Christ is effective
in healing the servant, even though that word is
spoken at a distance. Some years ago, Theodore
McAllister, an elder in the Gettysburg Presbyterian
Church told me his experience in the Confederate
War. As a member of Cole's Maryland Cavalry this
Yankee soldier was wounded and carried a prisoner
to Andersonville, Georgia. Fever set in and one
night the doctors gave him up as hopeless. But
the next day, to their surprise, he was greatly im-
proved. When the war was over and the prisoner
returned to his home, he told the incident to his
sisters. They immediately got out the calendar, and
checking the time, said, "That was the night our
Mother walked the floor all night praying for
you." A Mother praying up near the Mason-Dixon
Line and the Lord Christ putting on the healing
staunch in Andersonville, Ga. When I told that
story in Augusta, one of the members came up
and told me of an elder there who had prayed it
through for his son who was a doctor on Bataan.
Prayed until the Lord Christ spoke peace to His
anxious heart.

Whether they are on Bataan, or Australia, or
Ireland or the high seas, we can and should pray,
and the Lord Christ can and will hear our prayers,
and keep them in the hollow of His hand whether
that keeping be for time or for eternity. No I did
not say they would all return, but that He would
hear our prayers for each and for every one.

III. The Centurion's faith generated in him a
great moral sensitiveness. In days before our story
begins the Holy Spirit had enabled him to see the
light of God that shone in Judaism, so that he
built for the Jews their magnif leant synagogue.
When Jesus began His ministry of mercy, the
Centurion was attracted to Him, learned to trust
His power even exercised at a distance and to
share some of the Saviour's concern for the
suffering. Thus we find an officer who has a
deep interest in his servant. The servant was dear
unto him, so dear that he sent supplications to
Jesus for His healing. One of the fine things
about a great soldier is his appreciation of the
men who serve under him. One of the clearest
evidences of true Christian faith is appreciation
of those who stand, for one reason or another, on
a lower level of life, whether it be a child, a ser-
vant, or a neighbor who has less wealth or pres-
tige or position. A moral sensitiveness generated
by Christ inspired Florence Nightingale and the
Red Cross. That same moral sensitiveness calls,
today, for support of the many agencies minis-
tering to the needs of the soldier. Interest in a
weaker brother showed the dawning of the true
Christian spirit in the story of Scrooge and Bob
Cratchit. Brother Gideon, the pastor of our largest

THE SOUTHERN PRESBYTERIAN JOURNAL

colored Presbyterian Church, has an original way
of putting the Golden Rule, "Be good to the other
fellow when you are going up, that he may be
good to you when you are coming down." The
greatness of the Centurion's faith showed itself in
a moral sensitiveness to the needs of his weaker
brother.

IV. Finally, this great faith was an exceptional
example of simple childlike trust. In the arms of
his faith the Centurion simply brought his desper-
ately sick servant to Jesus and left him there.
He looked so wholly to Jesus power that he saw
no difficulty in the hardest case. He looked so
wholly to Jesus' will as not to think of the means
by which Jesus willed it. He looked so wholly to
Jesus's glory that no thought of self could steal
in. Faith is looking to Jesus with all the eyes of
the soul. Faith is coming to Jesus with all the
impetus of the soul. Faith is committing oneself,
one's soul, one's loved child to Jesus without
reservation. We bring our children to God when
they are babies carrying them in the arms of
our faith. Whether or not you brought that sol-
dier lad of yours to God as a baby, will you not
bring Him to God now in the arms of your faith
and on the wings of your prayer? Commit him
without reservation to your loving Saviour, ask
Him to be that boy's Saviour and Lord and Friend
and all-sufficient God?

As the Centurion saw Jesus move toward his
home his faith grew stronger. We are saved if we
hold fast the beginning of our confidence firm to
the end. Christian faith is attested by its stead-
fastness under trial, its continuance in well-doing.
The early Christians carried the report of the
things concerning Jesus and gathered believers
into a joyous faith in Him as their Divine Lord.
Then as time, and trouble and persecution came,
these reports were written into Gospels, Mark's
first principles of catechism of the Gospel of Jesus
Christ and then Luke's ampler Gospel to confirm
Theophilis in the things in which he had already
been catechised. Now the thing that the memoirs
of the apostles magnified was just the story of
Jesus' sufferings. That formed a kind of barrage
thrown behind the believers to keep them from
turning back. During the First World War a
barrage of artillery shells was generally thrown in
front of the advancing infantry to clear the way,
but occasionally a barrage would be thrown be-
hind them. In such a case it might be death to go
on, but it was certainly death and dishonour to
turn back. To the early Christians the passion of
the Lord was just such a barrage. To turn back
means crucifying unto ourselves the Son of God
afresh. It may be hard to go onward in our Chris-
tian faith, in the serious days ahead, but we dare
not turn back. Like the Christian marytrs of old,
let us also endure hardship as good soldiers of
Jesus Christ. Let us hold fast our confession firm
to the end. Let us fight the good fight. Let us
keep the faith of a soldier. Amen.

Souls are not saved by "systems" but by the
Spirit of God. Organizations without the Holy
Spirit are like mills without power. Methods and
plans without the Grace of God are pipes without
water, lamps without oil, banks without money.
Even a church that has an orthodox creed and
accepts the Biblical standards is as useless as are
clouds without rain until Power comes from God.

— Charles H. Spurgeon.

A 'VOICE'

"Tomorrow," he faithfully promised, "tomorrow

for revival I'll pray;
Tomorrow I'll plead as I ought to, I'm busy, too

busy, today!

Tomorrow I'll spend in my closet, tomorrow I will

humbly bow."
Yet ever a "voice" kept whispering, "But the

church is languishing now!!"
Tomorrow, tomorrow, tomorrow — the delay e'er

repeated went on;
Tomorrow, tomorrow, tomorrow — till the years

and the "voice" were gone?
Till the Church its God had forgotten? Till the

land was covered with sin?
Till millions had hopelessly perished, and eternity

was ushered in?
O members of the body of Christ, 0 ye Church of

the living God,
0 editors and leaders and pastors, 0 saints where

our fathers trod;
The "voice" still insistently whispers; answer not,

"Tomorrow I'll pray."
The Voice is one of authority; the church needs

reviving today!

Pray, 0 Pray, for Revival!

Great Commission Prayer League.

Oklahoma Presbyterian College

Judge A. H. Ferguson
Chairman Board Of Trustees
Durant . Oklahoma

After ten years of faithful service Major and
Mrs. Bramlett tendered their resignations as Presi-
dent and Dean of the Oklahoma Presbyterian Col-
lege at the close of the school year, June 1, 1942.

Major and Mrs. Bramlett came to the College in
1932, when a particular service was needed. During
the period of their administration the accumulated
indebtedness on the institution was removed, the
buildings were reconditioned throughout, and the
affiliation with Southeastern State College was
also effected, whereby the students enrolled at
Oklahoma Presbyterian College can also receive
diplomas from tl^^s state institution.

Having completed the service that has been
requested of them. Major and Mrs. Bramlett feel
that they should give way to a new leadership for
the enlarged educational program which the Board
of Trustees has outlined for this missionary insti-
tution, which had its beginning a half a century
ago in an Indian day school, which through the
years has sought to serve the Indian young people
of our Church.

Miss Edith F. Hodgson of Athens, Georgia, who
for several years has been a member of the Okla-
homa Presbyterian College faculty as teacher of
Bible and student counselor, has been appointed
school Principal until a president can be secured.
Miss Hodgson is a graduate of the University of
Georgia and of the Biblical Seminary in New York.
She is a devoted Christian leader and intensely
interested in the home mission work of our As-
sembly. She will be assisted in the administration
of the College this year by other members of the
faculty.

The announcement of this change in the admin-
istration of Oklahoma Presbyterian College will
be of particular interest to the friends of the insti-
tution throughout the Assembly who have so
loyally supported the College in its effort to serve
the Indian young people of Oklahoma.

THE SOUTHERN PRESBYTERIAN JOURNAL

The Gospel In The Army

By Chcq>lcrin James E. Moore

According to Army Regulations, a Chaplain is
free to conduct religious services and activities
according to the rules and regulations of his par-
ticular church. This regulation is laid down because
of the divergent views which Chaplains hold with
regard to their religious beliefs. According to the
liberty of conscience guaranteed by the Consti-
tution, this law permits the greatest freedom
imaginable in preaching the Gospel.

The privilege gives the Chaplain the greatest
liberty to declare without any fear of reproof the
glorious good news of Jesus and His love. During
the year and a half in which the writer has been
a Chaplain, not a single word of criticism has been
directed toward anything which has been said con-
cerning the Gospel. Discussions and arguments
aplenty have arisen as would be expected, but not
a suggestion that a different message be preached.

The advantages of the ministry of the Chaplain
under these circumstances is incalculable. For be
can proceed without hindrance to deal with the
greatest problem of human nature. That problem
is sin. Sin in the Army is the same as it is in
private life. Yet with this difference. It is open.
You can't live in the same tent with four or five
other men and keep your sin hidden. You can't
eat, work, play and sleep in the open where every
one can see you and be a hypocrite. This means
that the Chaplain is talking along familiar lines
when he speaks of gambling, adultery, drunken-
ness, lying and stealing. For the men who listen
know they are guilty and make not the slightest
excuse for their course of action.

This of course makes the problem of presenting
to men the commandments and penalties which
God has set down very easy. Men can see for
themselves that they haven't lived up to God's
law. They admit they are subject to the just conse-
quences of their sin. It is so very different from
dealing with people in civilian life who are excusing
themselves from repentance because their sin is
hidden and their iniquities unknown to men. Of
the number of men it has been my privilege to
speak with concerning their souls, never have I
found one who would not admit that they had
failed to live up to their own standards, much
less to God's holy law.

What has been said above, is not intended to
convey the idea that men in the Army are worse
than people outside. As a matter of fact, the open
life which men live in the Army necessitates that
they live better and cleaner than civilians. Army
sins are sins practiced all over the world. It is
open here. In civilian life, it is hidden.

But the sin in the Army brings to mind the
heartbreaking situation in which society lies. Men
come with problems that would hang your head.
Unfaithful wives, sick children, loved ones turned
out of homes, trouble because some sin has at last
caught up with them. The need of God's saving
grace has been realized anew and afresh. Why, one
asks, should this be so? Has not the country had
the Gospel since it was founded? Has not the
church had free course for the last 100 years?
The answer can be given very simply. The church
has been busy doing all sorts of things but it has

neglected declaring God's will to man. I say this
because of the some 8,000 men I have been re-
sponsible for, not one in 500 could tell you what
the doctrine of justification by faith in Christ is,
and not one in 100 could tell you in the simplest
terms how to be saved. If then the men who have
been going to Sunday School and church for ten
and fifteen years can't tell the rudiments of
Christianity, it means that the church has been
sadly neglectful.

It is for this reason that the Gospel comes as
a breath of fresh air to the men who hear it. The
idea that God will forgive a man's sin and hold it
against him no more, give him a new heart and
take him to Heaven for absolutely nothing is too
incredible to be true. But, they listen intently. The
best audiences in my ministry as far as attention
goes have been right here in the Army. When
the Gospel is presented, they pay attention.

Of course the choice which men must make
between trusting God and keeping their own ways
is the great deferent to their accepting Jesus
Christ. Too long have they lived their own lives.
Too long have they associated with their own evil
and fear and selfishness. To relinquish that is just
too great a step. But there the confidence of the
irresistible working of the Spirit of God demon-
strates itself in the new lives of men.

One man came and said that he had been taught
the truth but he had never believed it. As soon
as he got out from under his mother's influence,
he began to go the way of the world. He spoke
of the sin in which he had lived. But now he
realized how wicked he had been. Was there any
chance of recovery? Would God forgive. With
willing heart he accepted the message of forgive-
ness and the Lord enabled him to turn about. His
life has been a joy to see as he not only laid aside
the practices of the past and began to bring men
to the services and point them to Christ.

One man began to come to Bible class and
he too found the joy in knowing that the soul that
trusted Christ would never be ashamed. Another
man, driven to desperation by certain soldiers came
to find comfort in the Chaplain's office and sal-
vation through the message of the Gospel. Another
boy, following the desires of his heart, laid aside
Bible reading and repudiated his Sunday School,
then accepted the invitation to come and sing at
evening service and accepted Christ as his Saviour
when he read anew the story of God's love for
sinners.

The latest experience has been of the most re-
freshing. A man who had broken his mother's
heart and forsaken his sweetheart for drink, was
about to be dismissed in disgrace from the Army.
He spent a term in the guardhouse. The dismissal
was held up to give him another chance. Under the
Chaplain's guidance, he began to read the New
Testament. He has been sent back to his company
and is a great testimony to what Christ can and
will do for men who are in slavery.

Two conclusions must be reached from watch-
ing the power of the Gospel in the lives of men
and in the Army. First, the need of the Gospel
is greater now than ever before, because the

THE SOUTHERN PRESBYTERIAN JOURNAL

ignorance of men is greater and the awful effects
of sin are more terrific. The time is short for
a great many of these men. They will be facing
ball ammunition before long. They will have the
problem of standing the strain and they know not
Him who alone is able to give men courage and
hope. Second, the power of the Gospel to bring
men to a new life is just as great as the need.
Never were more thrilling experiences demon-
strated than have been seen in the ranks of the
soldiers. The Spirit of God is as irresistible in His
gracious working as He ever was.

Will you not join God's people every where in
praying that this time of National emergency will
be used to bring men back to a realization of their
need and that God will have mercy upon us and
turn us to His Son?

The Genesis Of The Assembly's
Home Mission Emergency
Fund Campaign

By Rev. R. D. Bedinger, D.D.*

At its March, 1942, meeting, the Assembly's
Home Mission Council, an agency created four
years ago by our highest court, was confronted
with a daring challenge.

This challenge was based upon unusual appeals
from various sections of our Southland.

First. Rev. Thomas C. Currie, D. D., a former
Moderator of our Assembly, and President of
Austin Theological Seminary, wrote to the Home
Mission Council:

"It is my true conviction that now is the time
for us to undertake a great expansion program for
home missions and evangelism throughout our
eighty-eight Presbyteries. Personally, I would like
for the Assembly's Home Mission Council seri-
ously to consider the matter of our raising a mi-
nimum of five million dollars to help in this pro-
gram which I am convinced ought to be run."

Second. An overture from the Home Mission
Committee of the Synod of Texas, signed by its
Chairman and Secretary, as follows:

"Synod's Home Mission Committee respectfully
overtures the Home Mission Council to consider
the advisability of preparing and promoting a
farseeing home mission advance movement through-
out the Assembly. The aim of this Home Mission
Advance Movement is to emphasize the Church's
great need of Extension Work, and so present to
the Church a united front at a time of crisis when
advance extension work, and its consideration, is
tremendously important.

"That the Council consider some plan for laying
this matter on the conscience of our people, and

"That the Council consider the wisdom of pre-
senting this matter to the General Assembly,
Synods and Presbyteries."

Third. A prospectus addressed to the Home
Mission Council and signed by three young min-
isters of Fort Worth Presbytery, in Texas, asking
for $94,000 over a period of three years, the first
payment by April of 1942, with which to seize
challenging opportunities there. We quote two
paragraphs:

"Driving for blocks and blocks without even so
much as catching a glimpse of a church building
was the experience of three ministers who spent
three days at the service of Presbytery's Home
Mission Committee in Fort Worth, March 2-4,
1942. Fort Worth is growing so rapidly that it

bids fair to add at least 100,000 to its population
of 207,000 as given by the 1940 census, and to do
so within the next two years.

"Anyone who has any idea what Christ does
for a man, a home, and a community cannot drive
through these districts of Fort Worth without being
passionately aware of the desperate necessity that
our Church rise to this occasion and help meet
these needs as Christians in the Presbyterian
Church ought."

Fourth. A letter from the Chairman of the
Home Mission Committee of Potomac Presbytery,
in Virginia, addressed to the Executive Committee
of Home Missions and turned over by them to our
Council, asking for $10,000 immediately "to aid
us in meeting part of our responsibility which is
probably unprecedented in magnitude in any Pres-
bytery in any age of our great Church." The letter
continues:

"The time is here for general mobilization on
the part of Presbytery, Synod and General As-
sembly. Such an opportune time has never pre-
sented itself before within the bounds of the
Presbyterian Church U. S.

"Potomac Presbytery is looking upon a seething
mass of humanity. We are watching the tramp of
multitudes in our direction from every quarter of
the country, and Potomac Presbytery now has
more people than the rest of the Synod of Vir-
ginia— approximately two and a quarter million —
and the end is not yet. What shall we do?"

Fifth. With these four communications before
the Council, its sixteen Synodical representatives
eagerly buttressed these appeals with revelations
of unprecedented opportunities in every state of
the South.

Sixth. In May, 1941, the Defense Service Coun-
cil was set up by the General Assembly, which
approved an Emergency Fund of $100,000 for the
spiritual care of our soldiers and sailors in com-
munities adjacent to camps. This same Assembly
assigned work connected with defense industries
to the Home Mission Committees, or to some other
agency of the Church. (See Minutes, 1941, page
197.) However, the Assembly failed to make fi-
nancial provision for such work. The Assembly's
Home Mission Council deeply realized the needs
of the new populations created by scores of mam-
moth defense industries, as well as those of many
other investment areas.

With such stirring challenges arising spontane-
ously from many sections of our Church, and such
a challenge from the Assembly itself, its Horn©
Mission Council responded with an overture asking
that the 1942 Assembly authorize the raising in
the regular Home Mission Self-Denial period, Oc-
tober 4 - November 8, the sum of $250,000 plus
$70,000 (the average Self-Denial Offering for
annual budget) — in other words, to grant the
implements with which to begin the huge emer-
gency task.

This Overture was presented to the Assembly's
Promotion Committee and the Assembly's Steward-
ship and Finance Committee. It was considered
earnestly and prayerfully, and was approved by
both of them. This Overture then went to the
General Assembly, and was referred to the Stand-
ing Committee on Stewardship and Finance, which
brought in a recommendation of approval. This
recommendation of the Report was unanimously
adopted by the Assembly without one word of
opposition.

In view of these facts, can anyone doubt the

THE SOUTHERN PRESBYTERIAN JOURNAL

wisdom of this movement, or that God has guided
the Home Mission Council, the Stewardship and
Finance Committee, and the General Assembly in
a unified purpose to take an aggressive, forward
step in the evangelization of countless multitudes
in our midst, who are without religious privileges?

This is indeed the hour for Home Missions to
go forward. At the Assembly meeting in Knoxville,
Dr. C. Darby Fulton read a cablegram from Dr.
Frank Price, veteran missionary in China, and a
former Moderator of the Assembly. In it he
said, "In this time of crisis, let us advance." This
is a ringing message for the home church. There
is a crisis in America, as well as in China. Let us
meet it with unwavering faith, dauntless courage,
and a spontaneous march forward all along the
line.

*Chairman of Home Mission Council.

Undue Pessimism

"You cannot do that in these days." "You can-
not expect people to attend evangelistic meetings
now." "The day for saving souls is passed." "We
are living in the last days so there is not much
use in trying to change people." "Of course it is
not practical to live a separated life in this gener-
ation."

The above are some expressions that we hear
almost every day. Unfortunately many of those
expressions come from the lips of people who pro-
fess to be followers of Christ. They profess to
believe in Almighty God. Many of them shout
loudly that they are "fundamentalists."

To my mind such pessimism is unscriptural. We
sing of the power that is in the blood of Christ
and then deny that power by saying souls cannot
be converted "these days." We talk about the
Pentecostal power of the Holy Spirit and deny
that power by stating that three thousand souls
cannot be saved in this sinful generation. We
preach that nothing is impossible to God and deny
that preaching by saying a revival is impossible in
this present world.

The prophet in the Old Dispensation cried out:
"Behold, the Lord's hand is not shortened, that it
cannot save, neither his ear heavy, that it cannot
hear." And Christ stated: "He that believeth on
me, the works that I do shall he do also; and
greater works than these shall he do, because I go
unto my Father." Are these statements on the
part of Isaiah and Jesus true or false?

The apostles pointed out that they were living
n perilous times but they also pointed out the
aower in the blood of Christ. They believed that
;hey could overcome the forces of evil with the
:estimony of Christ. And because they believed in
-he power of God they went about converting
iouls and establishing churches. They did not be-
ieve nor did they act as though the Devil were
stronger than Christ.

We today have to overcome a terrible spirit of
pessimism which has penetrated into the churches.
vVe must again have strong faith in the power of
jod the Father, God the Son, and God the Holy
Spirit. Let us have our eyes not on the ruins of
his world and the ruins of the visible church but
et us have our eyes on the promises of God and
)n the New Jerusalem that He has promised for
his world. — Bible Christianity.

A Man Overboard

A lady, who was on board the vessel where the
event took place of which I am now to speak,
gives this account of it:

Our ship was coming from the Sandwich Is-
lands 'round by China and the Cape of Good
Hope, to New York. One day we were going along
with a good fresh breeze, when all at once, while
sitting on deck, I heard a cry of: "Man over-
board!" "Man overboard!" One of the crew had
fallen into the water. The passengers rushed up
from the cabins, and the sailors ran about on the
deck. For a while there was a great noise and con-
fusion. But in a few moments, it was all over;
and the captain walked quietly back to the
quarter-deck, and said to one of the passengers:
"It was one of the sailors who was painting the
ship's side. He slipped into the water, but he had
a rope fast to him, so we pulled him out, and he
got no harm but a ducking."

It is customary with sailors, when working on
the side of the vessel, as that man was doing, to
have a rope fastened 'round the waist. The other
end of the rope is made fast on deck, so that if a
man falls into the water, he is really in no danger
of being lost, for he has but to call out to his
friends on deck and they can haul him up by the
rope.

And this illustrates the way in which Jesus
uses His great power for the safety of His people.
They are exposed to the danger of falling into the
snares and temptations of the world, and into sin.
These are about us all the time, just as the waters
of the sea are 'round about a vessel. But the
power of Jesus, or His love and grace, are like
the rope fastened to the sailor, and which kept
him from being lost.

We read of good men in the Bible who fell into
sin. It was so with Abraham, and Moses, and
David, and Peter. When they sinned it was like
the sailor falling overboard. But Jesus had the
rope of His power and grace 'round them. He did
not let them perish, but drew them out of the
water, and brought them safely on board the
vessel again. — Bible Christianity.

The Inerrancy Of The Scriptures

By Rev. E. E. Bigger, D.D.
Clearwater, Fla.

A firm belief in the inerrancy of the Scriptures,
is the sheet anchor that holds the believer against
being "carried about with every wind of doctrine".
On the other hand, the denial of inerrancy is the
point where unbelief starts on its wild career,
which is likely to end in destruction.

The rationalist believes the Bible contains an
infallible revelation from God, but that it contains
errors and mistakes due to human agency in its
delivery. The office of reason, he says, is to de-
termine what is truth and what is error. But this
same rationalist fortunately, providentially and
inconsistently, believes in and trusts Christ as his
divine Saviour and Redeemer, directly in the face
of the fathomless mystery of His incarnation in
the womb of a human virgin and His fathomless
personality!! Christ is strictly a revelation and not
a discovery of reason. "Without controversy, great
is the mystery of godliness: God manifest in the
flesh, justified in the Spirit, seen of angels,
preached unto the Gentiles, believed on in the
world, received up into glory." 1 Tim. 3:16.

THE SOUTHERN PRESBYTERIAN JOURNAL

The Fearful Night That Has Fallen On Our World

By Rev. John R. Richardson, D.D.*

In the original plan of God for the world night
was intended as a time for sleep. It was to be the
period out of every twenty-four hours when man
would give his mind and body the opportunity to
restore spent energies. Night was to be therefore
a symbol of the blessing of rest. But after sin en-
tered, the purpose of night was perverted and it
became a time of evil. It has now become a sym-
bol of evil and fear. Darkness now stands for
dread and foreboding. When we hear people today
say, "A fearful night has fallen on our world," we
know what they mean, and we know the state-
ment is the sad truth.

We have the fearful night of war. This war has
been described as the worst of all history. The as-
sertion is true. It has involved more nations than
any previous war. It has brought into use more
destructive instruments of death than any former
war. It will probably kill more people and destroy
more property before it closes than any war of
the past. It will probably cause more hatred and
sorrow before the last gun is fired than any war
on record. This war is by no means over. It is be-
coming harder every day. No man living knows
when it will end. When we see this war in its vast
ramifications we see at once that a fearful night
has fallen on the world.

Again, we have the fearful night of alcohol and
immorality which in some respects are worse than
war. These twin evils have lasted longer than war
and affected more people. They have caused more
suff'ering and deaths than war over the years. They
have been a perpetual war producing living death
as well as actual death of both souJ and body. The
whiskey interests are deeply entrenched and ap-
parently have the backing of our present national
administration. What a night!

What can we do during the night? First, we
can hold a candle. We let our light shine for

Christ. We can "shine as lights in the world, hold-
ing forth the word of life." All Christians should
shine in the world by life and word. We can con-
vey to all the people we meet what we believe
Christianity really is. We can manifest the truths,
possibilities and ideals of the Gospel.

In the second place we can confess Christ. By
our confession we show that we have a passionate
belief in Christ as our Redeemer. Christ might
have selected some other method to propagate His
message, but He did not choose to do so. In study-
ing the principles of His strategy we find that He
based His campaign for conquest on confession
and testimony. One of the brig:htest aspects of
this dark night we are living in is that a number
of our Christian young men in the armed forces
of our nations are seizing their opportunities to
witness for Christ in the army. May their number
increase !

In the third place, we can be soldiers of the
Cross as well as soldiers of our nation. The cross
was an instrument of suffering. Christ suffered on
the cross. Those who follow Him are frequently
called to suffer. If we are called to suffer for
Christ's sake, let us do it gladly, remembering
that "if we suffer with Him we shall reign with
Him." The cup we are called upon to drink may
be bitter, but for Christ's sake let us drink it to
the last drop. By this act we shine as Christians
in the midst of a dark night. By this act we
glorify our Maker, and no one ever lives in vain
that glorifies the Author of his being and Re-
deemer of his soul.

*Dr. Richardson is Pastor of the First Presby-
terian Church of Alexandria, La. This article ap-
peared in the August issue of Liaison, a monthly
paper for Presbyterian soldiers, published by the
Defense Service Council of that Church.

Is It GhHstian?

Not infrequently some one will take the editor
to task with the question: "Is it Christian to criti-
cize other ministers and other movements like the
British Israelites? Don't you think you should
show more of the spirit of Christ?"

One of the bitterest criticisms I have ever read
is that uttered by Christ against the false teachers
of His time upon earth. Read Matthew 23:13-33.
This passage is a healthy antidote to the "sweet
toleration" of those who feel themselves to be
such wonderful Christians because they never crit-
icize any one or anything.

It is definitely Christian to show up error re-
gardless of who utters it. It is definitely Christian
to protect the sheep against wolves whatever guise
they wear. It is definitely Christian to use even
harsh terms against those who are false prophets.
Christ concluded: "Ye sdrpents, ye generation of
vipers, how can ye escape the damnation of hell?"

— Bible Christianity.

The Value Of Youth

•Suppose that Paul had been converted at sev-
enty instead of twenty-five. There would have
been no Paul in history. There was a MattheWj
Henry because he was converted at eleven and
not at seventy; a Dr. Watts because he was con-
verted at nine and not at sixty; a Jonathan Ed-
wards because he was converted at eight and not
at eighty; a Richard Baxter because he was con-
verted at six and not at sixty.

How much more a soul is worth that has a life-
time of opportunity before it than the soul whicl)
has nothing. Lambs are of more worth than sheep
in the realm of souls as well as in the markel
place. — J. 0. Wilson.

Not infrequently our God brings His people mix
difficulties on purpose, so that they may come tc
know Him as they could not otherwise do. Ther
He reveals Himself as "a very present help ir
trouble." — J. Hudson Taylor.

THE SOUTHERN PRESBYTERIAN JOURNAL

Woman's Work

Edited By Mrs. R. T. Faucette*

August Auxiliary Program
Christian Social Service

Some one has said, "Christian Social Service is
Christ directed people serving their fellowmen".
As "we look upon our war-torn world today we
know that much of the activity is not Christ di-
rected and it is not Christ directed because many
Christians and Christian organizations, though
busy, have not been obedient to the eternal words
found in the only infallible Book. Obedience to
God's Word is the starting point for Christian
Social Service and it will keep us all busy in our
daily walk with our fellowman. It will multiply
the effectiveness of our service beyond our calcu-
lations.

A number of years ago in talking to one of the
beloved ministers of our Southern Presbyterian
Church, who is now with His Lord, the subject of
Bible Study came up. He expressed a fear that
many of his women in studying were doing so only
because it was the Auxiliary plan, and he asked —
"Are you stressing in this study the importance
of obedience? Do you find that the women are
serious in their effort to learn so that they may
apply it to their lives?" He then added this sen-
tence which has remained with me through the
years, "Their responsibility is much greater after
they have gone through a year of Bible Study
than it was before and I tremble for those who
study and learn and are not willing to obey".

If we desire God's will for us, as we study we
will have certain objectives placed before our
eyes, the accomplishing of which will glorify our
Lord. As He places these objectives before us may
we be willing to go out in loving service and
minister first to those in the household of faith
and then to those who are lost. As we provide
creature comforts may we never forget to let the
recipients know the service is given for Christ's
sake and because we love Him and are His.

That we might have Christ directed objectives
in our Christian Social Service Program it is
necessary to have daily communion with Him
through Bible Study and prayer. Many of us
would like to know His plan for us and in the
article below we will find a definite way to do so.

Three Important Gocds Of Bible Study

By Mrs. John S. Poindexter

The 16th Psalm, verse 8 gives us three definite
aims of David, the man after God's own heart. He
makes his declaration as his rule of life. This does
not mean that David's life was always lived up to
the high Standard he sets forth here, but we know
that he never gave up his Standard, and that at
the end of life David is called "The man after
God's own heart". We do well to look into his
spiritual secret and he has in the Psalms left for
us the key to his success.

In verse 8 we have Three Goals proclaimed as
David's fixed purpose in his way of life. We may
sum them in three words:

1. Preeminence.

2. Persistence.

3. Power.

David said, "I have set the Lord always before

me". There is the Preeminence of the Lord in
David's life.

"Because He is at my right hand". There is
Persistence, in the practice of the presence of
Christ.

"I shall not be moved". There is Power to walk
in the Spirit and not yield to the dictates of the
flesh.

As we think of all the Bible is to us, of what
it has done, of its origin, the revelation of God
given to us through Holy men who were taught
by the Holy Spirit, and of all it will do, if we
who say we believe it will rededicate ourselves
to the study of it, let us take David's words and
make the thought and the purpose of them our
own.

First, let us, as David, make our choice of what
will have first place in our lives. We are abso-
lutely free to choose what shall be preeminent in
our lives. The great trouble with most Christians
is the casual way in which we make our choice
of what shall come first. Matthew says, "Seek ye
first the kingdom of God and His righteousness";
therefore the Christian's first aim should be to
quest. As David said, so let us say, "I have set the
Lord always before me". Choose to give Him
precedence over everything else. Begin the day
with lifting our hearts to Him in praise and prayer.
Continue by reading His word and getting His
message in our hearts before the sounds and sights
of earth distract and clutter the mind and heart.

In the second place, let us, like David, determine
to recognize the fact that He is at our right hand.
Persist in the practice of the presence of Christ.
The morning devotion with its inspiration and
message will grow dim by evening unless we are
renewed in the inner man during the day by a
fresh touch with our Lord. A verse memorized
and repeated at intervals during the day, a passage
of Scripture read, even hurriedly, a prayer breathed
even in the midst of a crowd, a question "What
would Jesus do in this circumstance?", are some of
the ways of putting out the hand of weakness and
feeling the touch of His hand of strength. That
blessed nail pierced hand which shall always bear
the mark of His love and death for us. So having
chosen to give Christ the place of Preemintiriof. we
must persist in the practice of His presence.

Then the third statement of David's inevitably
follows the faithful adherence to the first two. "I
shall not be moved". There is power. God's own
power given to our weak wills. Power to stand to
the choice we made of making Christ preeminent
in our lives. Power to practice the presence of
Christ amidst the noise of home or office. Power
to live for Him moment by moment, and to say
with Paul, "I can do all things through Christ
which strengtheneth me".

I would not close this plea for more Bible Study
without the statement that I believe the finest
form of Bible Study is memorizing Scripture. What
a wealth of Spiritual treasure we can acquire if
we day by day memorize some part of God's Word.
Years ago I read and memorized a little poem

THE SOUTHERN PRESBYTERIAN JOURNAL

about the value of memorizing verses. I do not
know the author, but hope he will not mind if I
quote this poem which has done so much for me.

At morn I chose a little verse

'Twas scarce a single line

From God's great Book, but 'twas a gem

From God's eternal mine.

At noon a crushing sorrow came
And through that dreadful hour
I heard my verse quite steadily
Against the grinding power.

At eve, I pondered o'er my verse
The while I sat alone.
And lo, eternal glories flashed
From out that perfect stone.

— Author Unknown.

* Member of the First Presbyterian Church,
Chattanooga, Tenn.

What Do They Say?

"But they say." What do they say? let them
say. It will not hurt you if you can only gird up
the loins of your mind, and cease from man. "Oh,
but they have accused me of this and that." Is it
true? "No, sir, it is not true, and that is why it
grieves me." That is why it should not grieve you.
If it were true it ought to trouble you; but if it
is not true, let it alone. If any enemy has said
anything against your character it will not always
be worthwhile to answer him. Silence has both
dignity and argument in it. Nine times out of ten
if a boy makes a blot in his copy-book and bor-
rows a knife to take it out, he makes the mess
ten times worse; and as in your case there is no
blot after all, you need not make one by attempt-
ing to remove what it not there. All the dirt that
falls upon a good man will brush off when it is
dry; but let him wait till it is dry, and not dirty
his hands with wet mud. "Cease ye from man,
whose breath is in his nostrils." — Spurgeon.

Evangelism And Prayer

By Rev. Henry M. Woods, D.D.*

To begin with, we need a clear, definite under-
standing of what evangelism is. Just what is Evan-
gelism? Evangelism does not mean moral reform
merely. A man hears preaching; his conscience
tells him he is not what he ought to be. Resolving
to do better, he puts his name on a card as de-
siring to follow Christ, but he soon finds that he
hasn't the power to resist temptation, he, becomes
discouraged, and quits.

Nor is evangelism social service; the preaching
of education, the improvement of living conditions,
the adjustment of economic values, of wages, etc.
These things may result from evangelism, but they
are not evangelism. They are wretched opiates,
which Satan tries to substitute for the Gospel, in
order to deceive souls and lead them away from
salvation.

Let us keep the distinction clearly in mind. Ac-
cording to the Bible, Evangelism means carrying
the Gospel, the "good news" of a mighty Saviour
to those lost in sin. The Word of God clearly shows
that all men are sinners, and cannot save them-
selves; that God in His mercy provided deliverance
from sin and its consequences through the suffer-
ings and death of His Son, our Lord Jesus Christ,
on the cross. "Christ was made sin for us who
knew no sin, that we might be made the righteous-
ness of God in Him." Christ in infinite love came
to die "the just for the unjust", making complete
atonement for us, and by the renewing power of
the Holy Spirit cleanses our souls from sin, and
gives the "new heart" to love and serve God. Sin-
ners are thus made sons of God and heirs of
eternal glory, all by what Christ did and suffered
for us.

Evangelism centers in Christ; what He has done
for lost, guilty sinners by His cVoss, and commits
to us the "ministry of reconciliation", a message
of pardon, or renewal and eternal life; the "new
heart" which loves God, and seeks to lead men to
trust the only Saviour from sin, — this is the Bible
idea of Evangelism, as we understand it, and there
is no other.

Does not failure to keep in mind the all-im-
portant meaning of evangelism account for the
fact that large meetings may be held, and promi-

nent men may do much preaching — yet few souls
are saved? The main point of all may have been

left out salvation from sin by the blood of

Christ's cross, and dependence on the power of the
Spirit to impress the message!

As to faith and prayer, — are they not the means
God has appointed to make the proclamation of
God's message to lost sinners, effectual? Christ
said, "Believe!" Believe in Me as your Divine,
Ever-living Saviour; and believe in your message,
with all your heart! "If thou canst believe, all
things are possible to him that believeth!" Then
ask for the power of the Holy Spirit to impress
the message on perishing souls. This power is dis-
tinctly promised. "It shall be given you". "Ask,
and ye shall receive." "If ye then being evil, know
how to give good gifts unto your children, how
much more shall your Heavenly Father give the
Holy Spirit to them that ask Him?"

Read the Book of Acts and see how the early
Church continually believed and prayed over the
upbuilding of Christ's Kingdom by their personal
testimony; and how the Lord greatly blessed their
work. "And daily in the Temple and in every
house (in the Homes) they ceased not to teach
and to preach Jesus Christ". And the Lord added
daily to the Church such as should be saved". "We
will give ourselves continually to prayer and to
the ministry of the Word". And the number of
the disciples multiplied greatly. Therefore they
that were scattered abroad (by persecution) went
everywhere preaching the Word." And the hand
of the Lord was with them, and a great number
believed and turned to the Lord". And the disciples
were filled with joy and the Holy Ghost". And
there was great joy in that city; "so mightily grew
the Word of God, and prevailed".

And so it shall be now; Christians giving God's
message of life to perishing souls, with constant
faith and prayer. He will surely honor the work
and save multitudes. To emphasize these thoughts
is the aim and purpose of the World wide Re-
vival Prayer Movement.

*Dr. and Mrs. H. M. Woods are the directors of
the Worldwide Revival Movement.

THE SOUTHERN PRESBYTERIAN lOUBNAL

Evangelism-Hope Of The Present
And Challenge Of The Future

By Vernon W. Patterson*

One of the most alarming conditions emerging
from the present world-wide upheaval is the gen-
eral confusion of thought. High above the din of
battle rises the clamor of many voices shouting
various and conflicting opinions as to the cause
and remedy of the world's distress. As the proud
works of man, which it has taken centuries to
build, fall on all sides under the devastating strokes
of war, many hastily conclude that all that has
come out of the past has failed and must be dis-
carded. Even the foundation principles and customs
upon which modern society is built must be thrown
into the rubbish with the general carnage of war,
and an entirely new beginning must be made upon
radically different philosophies and ideas.

Nor is this confusion of thought confined to the
less cultured and discerning masses. It is especially
apparent among the educational and even religious
leaders. Many of these have already publicly gone
on record as advocating the virtual overthrow of
our basic principles of democracy and freedom and
varying degrees of totalitarianism, socialism, and
even the cardinal truths of Christian faith for
infidelity.

In the midst of this chaotic mental and spiritual
tempest, can the Christian find a clear and certain
light which he can follow with assurance? Can he
find solid rock upon which he can stand without
fear of sinking in the mire? There is the greatest
need to think clearly and to get back to basic and
foundational principles.

This brings the Christian first of all to the facts
of God and the Word of God. God is, and God
has spoken. Here the Christian may take his stand
with certainty. Here he must begin. For "the fear
of the Lord is the beginning of wisdom", and
also "the beginning of knowledge". (Prov. 9:10,-
1:7.) The majority of confused thinking finds its
root at this point. It does not begin with God and
His Word. It begins rather with man and man's
opinions. So starting with a false premise, it
reaches a false conclusion.

But as Christians, beginning with God and His
Word, can we go much further? There are many
interpretations of the Bible. What can we be sure
of? Let us therefore leave details alone and seek
those great guiding principles that are obvious to
any who is willing to let the plain words of Scrip-
ture speak forth their clear meaning and intent.

We may then be sure of two things: First, that
whatever the outcome of this war, God will be
glorified; and second, that God's purpose will be
fulfilled. For notwithstanding the present insecurity
of all things human before the apparently irre-
sistable forces of arrogant wickedness and evil, let
us never forget that "the heavens do rule". (Dan.
4:26.) It is still true that "the most High ruleth
in the kingdom of men, and giveth it to whomso-
ever he will". (Dan. 4:25.) "He doeth according
to his will in the army of heaven, and among the
inhabitants of the earth: and none can stay his
:hand or say unto him. What doest thou?". (Dan.
4:35.) His word and promise will never fail, but

will stand forever. Our Lord has said, "Heaven and
earth shall pass away: but my words shall not pass
away". (Lu. 21:33.) "God is not a man, that he
should lie; neither the son of man, that he should
repent: hath he said, and shall he not do it? or
hath he spoken, and shall he not make it good?".
(Num. 23:19.)

We are now ready to go a step further. God's
purpose will be fulfilled, but can we know what
that purpose is? Did our Lord give any instructions
as to this before He left his questioning disciples?
Did He not tell his apostles as representative
leaders of His church, "Ye shall be witnesses unto
me both in Jerusalem, and in all Judea, and in
Samaria and unto the uttermost part of the earth"?
(Acts 1:8.) Later when the church was much dis-
turbed by the admission of Gentiles, James, the
leader of the first church council in delivering the
decision, said, "Simeon hath declared how God at
the first did visit the Gentiles (nations), to take
out of them a people for His name. And to this
agree the words of the prophets, as it is written,
after this I will return . . ." Here then is God's
purpose: By sending out His people to witness to
Christ unto the uttermost part of the earth, He is
calling out from among the nations a people for
His name. When this work is completed, Christ
will return.

This is the task that God is now working out.
This is the purpose He will fulfill. Notwithstanding
war and destruction, or the opposition of man or
Satan, or even the failure of His church. He will
not fail. For "the counsel of the Lord standeth
forever, the thoughts of his heart to all genera-
tions." (Psa. 33:11.) He "worketh all things after
the counsel of his own will." (Eph. 1:11.)

Let us be perfectly clear as to this purpose. It
is by witnessing to Christ, to call out from all na-
tions a people for God. It is not humanizing, social-
izing, or civilizing the world. It is not "re-making
the world order". It is not even Christianizing the
world. It is evangelizing the world until the body
of Christ is complete. Its essence is evangelism.

But with the disordered state of present affairs
and the uncertainty of the future, is this a time
for aggressive evangelism? What place does it hold
in the present turbulent world situation? From
the practical viewpoint, what should be the Chris-
tian's chief emphasis?

It is true that no one knows just what lies
ahead, but the possibilities may be reduced to
three major alternatives which our country faces.

First, the Lord may come. This is the ardent
hope of thousands. Indeed, it has been the hope of
the church since the little band of disciples, look-
ing up into heaven, after the ascension, were told
by the angel, "This same Jesus, which is taken
up from you into heaven, shall so come in like
manner as you have seen him go into heaven".
(Acts 1:11.) The hope of the personal return of
the Lord has always been held as a cardinal
doctrine by all evangelical churches.

William Cullen Bryant has beautifully expressed
this hope in these words:

THE SOUTHEBN PRESBYTERIAN JOURNAL

Lo! in the clouds of heaven appears

God's well-beloved Son.
He brings a train of brighter years,

His kingdom is begun.
He comes a guilty world to bless
With mercy, truth, and righteousness.

O Father! haste the promised hour,

When at his feet shall lie
All rule, authority, and power,

Beneath the ample sky;
When he shall reign from pole to pole,
Tihe Lord of every human soul.

But is this the time of His coming? Does the
present darkness indicate that daybreak is at hand,
that the Morning Star is about to appear? Many
hope so, but God has kept the time in his secret
counsels and has warned against date setting.
"It is not for you to know the times or seasons,
which the Father hath put in his own power," our
Lord told the apostles just before ascending into
heaven. (Acts 1:7.)

But if this should be the time, what should the
Christian do? The answer is clear. Witness, evan-
gelize, get the gospel out to the ends of the earth
by every means possible. What could better please
the Lord than to find His servant busy fulfilling
His commission? This hope has always been a
powerful inspiration to evangelism.

The very fact, however, that the Lord has not
yet come indicates that up to the present His pur-
pose has not been completed. The completed body
of believers is seen in Revelation as the enthroned
elders. Notice whence they come. They sing ". . .
Thou wast slain, and hast redeemed us to God by
thy blood out of every kindred, and tongue and
people and nation." (Rev. 5:9.) Some peoples and
nations have not yet been reached. Indeed it is
estimated that there are now from seven hundred
million to a thousand million souls on earth who
have not yet heard that Jesus died for their sins.
His work is not yet done. We are told, "Ye have
need of patience, that, after ye have done the will
of God, ye might receive the promise. For yet a
little while, and he that shall come, will come,
and will not tarry." (Heb. 10:36,37.) When "the
will of God" is done, there will be no tarrying.
Then let all who "love his appearing" be busy
witnessing to Him and getting His glorious gos-
pel out to the ends of the earth. Let Him find
them busy doing His will. As the chorus puts it,
let us be able to say,

"When He calls me
He can find me,
I'll be somewhere
A'working for my Lord".

The second great alternative before us is this:
The Lord may remove our lamp.

In writing to His church at Ephesus, He warns,
". . . Thou hast left thy first love. Remember
therefore from whence thou art fallen, and repent,
and do the first works; or else I will come unto
thee quickly and will remove thy candlestick out
of his place, except thou repent." (Rev. 3:4,5.)
The mute ruins of ancient Ephesus have long
borne mournful testimony to the removal of her
lamp. Her shining light has passed to others, and
they in turn have sent their missionaries back to
her.

This has been the experience of history. If
those entrusted with God's light fail, He moves

on to others. His purpose shall not fail. He will
not be defeated.

Isaiah cried out to Israel, "Ye are my witnesses,
saith the Lord, that I am God." (Isa. 43:12.) But
Israel failed. Now He says to the church, mainly
Gentiles, "Ye are my witnesses." Acts 1:8, R. V.)
Israel as the natural branches of the olive tree of
God's covenant relationship have been broken off
through unbelief, and the Gentile wild olive
branches have been grafted in. But we are warned,
"Be not highminded, but fear; For if God spared
not the natural branches, take heed lest he also
spare not thee." (Rom. 11:20,21.)

On this principle, the lamp of testimony has
been moved from place to place, as one after an-
other has failed. Trace the course of history from
Jerusalem to Antioch, to Ephesus, to Rome, to
Constantinople, to Germany, to the Netherlands,
and to England, Scotland, and the United States.
If God spared not the natural branches, will He
spare us? If He has removed the lamp of one after
another of the great nations of the past, will He
let our light continue to be smothered under the
bushel of materialism, worldly pleasure, greed, and
even open apostasy from the faith?

It is said that Minister Wang of China, after
visiting the leading nations of the world, declared
that it was his conviction that today the most
Christian government in the world is China. What
noble examples of devout Christian faith are
found in Generalissimo and Madame Chiang
Kai-shek and their leading officials! Is it possible
that God may remove America's lamp to China,
and in later years China will be sending mission-
aries back to us?

In past centuries, we have seen God allow bar-
barian hordes to overrun so-called Christian na-
tions, who were failing in their witness to Him.
In more recent years, we have seen Germany, who
once, as the cradle of the Reformation, boldly held
aloft the light of God's grace and grew great in
its brightness, turn from that light and become
barbarian in heart. As in former days, Attila, the
Hun, "The Scourge of God," was used to chasten '
unfaithful, nominally Christian nations, so now
Germany has been allowed to bring low many na-
tions. Will God spare us, though He has not
spared them? We too have been unfaithful and
very wicked in His sight.

On the other side of the world, like Ghengis
Kahn of old, pagan Japan, whom we failed to
evangelize properly, is spreading devastation and
death and menacing our own shores. Will God
allow us to escape, if we continue on in our law- '
lessness and disregard of Him?

But our danger is not confined to the possible
loss of the war and the overrunning of our land
by these antichristian and pagan powers. We may
win the war and still have our democracy with its
guarantees of religious freedom taken from us by
an internal upsurge of the forces of totalitarianism
and socialism. There are now powerful forces in
political, educational, and ecclesiastical circles
aggressively and openly at work to bring in after
this war internationalism, totalitarianism, and
socialism, which will completely destroy our de-
mocracy. There is no secret about this. The public
press is full of it. Radical elements are already
largely in control of labor and are exercising un-
warranted influence and power in our national
policies. Let us not deceive ourselves. We are
in the gravest danger both from without and from
within.

But we are not without hope. There is one
hope left. It i§ the old, old hope. It is the gospel j

THE SOUTHERN PRESBYTERIAN JOURNAL

of Jesus Christ. In that blessed story of the
Saviour Who died for sin and rose again for
justification is found the most powerful force
ever loosed among men. It surpasses all natural
power; it is supernatural. The root of all human
ills is sin. And only the gospel of Christ can up-
root sin. Only the gospel can change the wicked
cesspool of man's heart and make the fountain at
its source pure.

Let us not forget that totalitarianism and radical
socialism, even though presented to us now by re-
ligious hands, are essentially antagonistic to
Christianity, and Christianity is antagonistic to
them. The two systems are mutually destructive
in their very natures. Therefore all governments
of the totalitarian or radical socialistic type
eventually become anti-God and atheistic. The one
sure antidote to this sort of political philosophy is
the preaching of Christ and the cross.

Again in the social relationships of man, the
conflicts of capital and labor, the problems of
poverty, injustice, immorality, of crime and law-
lessness, the one solution is the gospel of Christ.
For the cause of all these evils is sin, and the blood
of Christ is the cure of sin. Social readjustments
inevitably follow the preaching of the pure gospel,
for men's hearts are changed, and they then change
their ways and surroundings. For every problem,
individual and national, the grace of God in the
gospel of Christ is the only and sufficient answer.
As Julia H. Johnston has put it in her great hymn,

Sin and despair like the sea waves cold,
Threaten the soul with infinite loss; ;
Grace that is greater, yea, grace untold.
Points to the Refuge, the Mighty Cross.
Grace that will pardon and cleanse within;
Grace that is greater than all our sin.

Clearly then the hope of our country now is
aggressive evangelism. Let the church of God
awake and busy herself about her Lord's business.
If we would escape God's chastening hand, let us
hold aloft the gospel light faithfully in obedience
to Him. If our nation is to be saved and our lamp
of testimony is to remain in our hands, the gospel
must be preaced in its power and purity with re-
newed zeal and consecration.

The third alternative facing us is a great for-
ward movement to carry the gospel to the ends of
the earth.

Let us remember our starting point: whatever
the outcome of this war, God will be glorified and
His purpose fulfilled. How nearly completed God's
purpose is as His eye sees it, we canont say; but
from man's viewpoint, there remains much yet to
be done. The gospel must go "to the uttermost
part of the earth" and "a people for His name"
must be called "out of every kindred, and tongue,
ind people, and nation."

War conditions make the prospect of accomplish-
ing this seem at first glance very dismal, but it is
vvritten of the God we serve, "Surely the wrath of
nan shall praise thee; the remainder of wrath shall
■-hou restrain." (Psa. 76:10.) With full confidence
n our great Saviour's power to accomplish His
3urpose, look through the miasmic mists of war,
ind already there can be seen the foundations
oeing laid for the greatest missionary opportunity
)f the age.

New roads through hitherto inaccessible regions
'ire being built. Take for example the road being
jpened from China to India through Tibet and
Slepal, countries heretofore closed to missionaries.
Hundreds, probably thousands, of new air bases

and landing fields will be built. This will open the
way for evangelizing by airplane, where this was
before impossible. Great improvements are being
made in airplanes, so that after the war, the ends
of the earth can be reached in a few hours. Other
means of travel and transportation will corre-
spondingly be improved. Communication systems
will not lag behind. Telegraph, telephone, and
wireless systems will cover the world far more
completely than now and with better equipment.
Radio will undoubtedly be vastly improved both
as to broadcasting and reception with sets priced
so low as to be accessible to even the poor masses
of heathen nations.

Many of these things will be done for military
reasons, but after the war, they will be open to
commercial use, and if the church is alert, to the
dissemination of the gospel.

In addition to all of this,, the war is bringing
about an intermingling of races to a greater ex-
tent than ever before. Racial and linguistic barriers
are being broken down. Millions, who never before
came in contact with the so-called Christian na-
tions, will be brought in touch with them. This
will be especially true in the reconstruction period
following the war. If our country is victorious,
she will become probably the great supply-house of
the world and be in a position to be the benefactor
of the stricken nations. What an opportunity all
of this will offer to shew the love and grace of
Christ to the benighted and distressed peoples, for
whom He died!

This is the challenge of the future. If victory
does come — and we earnestly pray it may — , and
with it such an unparalleled evangelistic oppor-
tunity, will the church be ready? God grant that
she may! Let her begin her preparation now. Let
her humble herself before the Lord in confession
and consecration. In so doing, she will not only get
herself ready for her glorious opportunity, but
will help bring it about by increasing the hope of
victory. For our confidence must lie not in ma-
terial resources and men and armaments, but in
the blessing of God. He is our defence. "Some
trust in Chariots, and some in horses; but we will
remember the name of the Lord our God." (Psa.
20:7.) And He has made clear the condition of
His blessing: "If my people, which are called by
my name, shall humble themselves, and pray, and
seek my face, and turn from their wicked ways;
then will I hear from heaven, and will forgive
their sin, and will heal their land." (II. Chron.
7:15.)

The Christian can be sure of his way and move
forward with certainty. His duty is plain. The need
is clear. Evangelism is the answer to the world's
problems. Evangelism is the hope of the present
and the challenge of the future. Whatever lies
ahead, whether the Lord's coming, the chastening
hand of God, or victory with glorious opportunities,
the call is for evangelism. The message of the
crucified and risen Christ is the one clear light in
the darkness, the one authoritative voice, the only
sure remedy.

We as individual Christians cannot answer for
our nation or for the church at large. But each
one of us can and must face his own responsi-
bility. The command and the challenge is to every
Christian. No one is exempt. Let every one who
now hears the call of His Saviour arouse himself
and press forward to witness to His saving grace
by every means at his disposal. Let him not wait
for others. Let Christians awake, and with generous
giving of their material substance, by private

THE SOUTHERN PRESBYTERIAN JOURNAL

living and public testimony, in every way God
enables them, send forth the joyous message of
Christ and salvation at home and abroad to the
ends of the earth. Let them with steadfast faith
continue this until there comes a widespread
awakening, until our nation is saved, our free-
dom made secure, and still on until the great com-
mission of our Lord is completed and His purpose
fulfilled.

*Member and Bible Teacher of First Presby-
terian Church, Charlotte, N. C. State President of
the Business Men's Evangelistic Clubs of North
parolina.

Andrew Jackson's Epitaph

The Christian faith of Andrew Jackson was
truly manifested when he wrote this for his own
epitaph: "I have prepared an humble depository
for my mortal body beside that wherein lies my
belqved wife, where, without any pomp or pa-
rade, I have requested, when my God calls me to
sleej with my fathers, to be laid; for both of us
therg to remain until the last trump sounds to
call the dead to judgment, when we, I hope, shall
rise together, clothed with that heavenly body
promised to all who believe in our glorious Re-
deemer who died for us that we might live, and
by whose atonement I hope for a blessed im-
mortality."

The Auburn Affirmation

By Rev. Daniel S. Gage, D.D.*

This document is one of the most important
acclesiastical papers ever issued. It deserves the
^lost careful study, and this must of necessity be
yather lengthy if studied in an article such as this.

It is thought by some that it merely raised
gome constitutional questions as to the powers of
the General Assembly. It is true that this was
raised by it, but only as the basis for a far more
important "affirmation". The General Assembly of
the Presbyterian Church in the U.S.A., in reply
to an overture from the Presbytery of Baltimore,
in 1910, calling attention to the existence of doubts
and denials of the faith of the Church, pronounced
certain doctrines "essential". The Assembly of 1916
repeated them and in 1923 the Assembly again
declared them to be "essential" doctrines of the
Word of God and of the Standards. We quote them
from the actions of that Assembly as its deliver-
ance was followed by the Auburn Affirmation.

1. It is an essential doctrine of the Word and
of our Standards that the Holy Spirit did so in-
spire, guide and move the writers of Holy Scrip-
ture as to keep them from error.

2. It is an essential doctrine of the Word of God
and our Standards that the Lord Jesus Christ was
born of the Virgin Mary.

3. It is an essential doctrine of the Word of
God and our Standards that Christ offered up
"Himself a sacrifice to satisfy Divine justice and
to reconcile us to God."

4. It is an essential doctrine of the Word of God
and our Standards concerning the Lord Jesus
Christ that on the third day he arose again from
the dead, with the same body with which He
suffered, with which He also ascended to heaven
and there sitteth at the right hand of His Father,
making intercession for us.

5. It is an essential doctrine of the Word of God
as the supreme standard of our faith that our
Lord Jesus showed His power and love by working
mighty miracles. This working was not contrary
to nature but superior to it. An affirmation which,
on the title page, declares that it is designed to
safe-guard the unity and liberty of the Presby-
terian Church in the U. S. A., was issued on May
5, 1924. It was signed by 1,283 ministers.

In some preliminary notes the "Conference Com-
mittee" says that through their correspondence
they had certain knowledge that there were hun-
dreds of ministers agreeing with the approving of

the Affirmation who had refrained from signing
it. They also in these notes declared that among
the signers were conservatives and liberals.
"Differing as to certain theological interpretations,
they are one in loyalty to our Church, to the
Kingdom of God and in faith in our Lord and
Saviour Jesus Christ." They said that these signa-
tures constitute an appeal to the church "for a
general adoption of this same spirit of mutual
confidence and unity, for a recognition of the fact
that our church is broad enough to include men
honestly different in their interpretations of our
common standards and yet loyal, servants of Jesus,
and for a new consecration of the whole church
to work for the world, in obedience to our Lord."

In the Affirmation, itself, it is, stated at the
beginning that the signers "'feel bound in view of
certain actions of the General Assembly of 1923
and of persistent attempts to divide the church and
abridge its freedom, to express our convictions in
matters pertaining thereto." They asserted that
they accepted the Westminster Confession of
Faith "as containing the system of doctrine taught
in the Holy Scriptures". Also, that they sincerely
held and earnestly preached the doctrines of
evangelical Christianity in agreement with the
historic testimony of the Presbyterian Church in
the United States of America, "of which we are
loyal members". "For the maintenance of the faith
of our church, the preservation of its unity and
the protection of the liberties of its ministers and
people, we offer this Affirmation."

Let us first note the constitutional questions
raised by the Affirmation. It was a matter of
wide report that there was being preached in
the First Presbyterian Church of New York,
doctrines quite contrary to the Standards. The As-
sembly ordered the Presbytery of New York to
take steps to end this situation. The Affirmation
holds that in so doing the Assembly went beyond
its powers and handled the case unlawfully. But
that by itself would not have made the Affirmation
very important. But, more important, they held
that the Assembly by declaring the above named
Doctrines "essential parts" of the Word of God
and of the Standards and in enjoining Presbyteries
not to ordain candidates who did not subscribe to
all of them in the form in which the Assembly
had stated them, was, in effect, creating a new
Confession of Faith. That, also it had altered
the Ordination vows of a minister which had asked

THE SOUTHERN PRESBYTERIAN JOURNAL

that he accept the Standards as "containing the
system of doctrine taugght in the Scriptures" and
that this vow did not compel a minister to put on
that system the interpretation which the Assembly
had so specifically expressed. They held that if
these doctrines in this form were to be made
essential and belief in all of them required, it
should have been done by action of the Presby-
teries in the constitutional manner prescribed for
alteration of the Constitution and Standards of the
Church. This was, of course an important problem.
It was never' settled but, as the sequence shows,
went by default. These are the constitutional ques-
tions raised by the Affirmation. The remainder and
by far the most important part, is devoted to a
different problem.

It will have been noted that the signers declared
that among their reasons for issuing the document,
was "the protection of the liberties of its ministers
and people". Also, that there had been persistent
attempts made "to bridge its (the church's) free-
dom." Of course this freedom was freedom of
belief for no other kind of freedom is assailed by
a Protestant Church, whose sanctions are limited
to those of spiritual nature. And, it would be
manifest without further study, that the signers
believed their freedom of belief had been assailed
by the deliverances of the Assembly in declaring
certain doctrines "essential." And, without fur-
ther study it would be clear that the signers did
not believe these doctrines to be essential. But
further study will be made.

The Document begins by saying: "By its laws
and history, the Presbyterian Church in the U.S.A.
safe-guards the liberty of thought and teaching
of its ministers. At ordination they receive and
adopt the Confession of Faith of this Church as
containing the system of doctrine taught in the
Holy Scripture. This the Church has always es-
teemed a sufficient subscription. Manifestly, it
does not require their assent to the very words of
the Confession or to all its teachings or to inter-
pretations of the Confession by individuals or
church courts." "The Confession also expressly
asserts the liberty of Christian believers and con-
demns the submission of the mind or conscience
to any human authority." Here they refer to the
Conf. XX, ii.

The Affirmation then proceeds to state parts of
the history of the Church in which this freedom
was asserted. In the act of adopting the West-
minster Confession in 1729, the church stated,
"there are truths and forms with respect to which
men of good character and principles may differ.
And in all these they think it the duty both of pri-
vate Christians and Societies, to exercise mutual
forbearance toward each other."

In the last century there arose in New England
a theology widely different from the theology of
the Puritans and from the Westminster Standards.
Mighty men on both sides entered into the debates
which then were held on the problems of the
theology then discussed. The New School Theology
was never formulated in a definite Creed but its
essential difference concerned the relation of man-
kind to Adam: — the imputation of his sin to man,
the imputation of his guilt, being both denied by
the New School. Different members of this school
held different views on some matters, — especially
as to why all men are sinful if no sin was inherited
and if there is no "original sin". Still the leaders
of that day on both sides evidently did not take
the words of the original Act of Adoption of 1729
as understood by the Affirmation for they did not

feel that these profound differences could be
harmonized by "mutual forebearance" and in 1837
and 1838 the Church divided into the Old and New
School Assemblies. Four ninths of the Church went
into the New School. And preceding this division,
there had been several trials for heresy.

Here, it should be said that the New School
doctrines were almost if not wholly in the North-
ern Synods. When the Southern Church withdrew
it was from the Old School. The official theology
of the Southern has been and is. Old School.

But the affirmation goes on to say that after
33 years of separation, the theological debates
having died down, these two Assemblies, differing
so profoundly in interpretation of the Scriptures
and the Standards, re-union, — on the basis of the
Standards, each recognizing the other as a sound
and orthodox body. No attempt was made to
harmonize their different theologies. Both could
be freely preached in the re-united body. New
theories are rarely thought to their ultimate con-
clusion when first formulated. As far as I am
aware, none of the New School at first denied
the divinity of Jesus, the Vicarious Atonement,
or the accuracy of the Bible. But, it should have
been plain from the start, that the less man is a
sinner, the less he needs a Saviour. And it should
have been plain that if New School doctrines as to
the original innocence of man, — the absence of
original sin, that there was no imputation to man
of either the sin or the guilt of Adam, were cor-
rect, then man could save himself, and the in-
evitable conclusion would be the loss of belief
in the divinity of Christ, the Vicarious Atonement,
and Humanism, in general.

And the Affirmationists were undoubtedly right
in asserting that the history of the Church U.S.A.
does show that what is said in one of the intro-
ductory paragraphs is correct, — that they were
appealing to the Church "for a recognition of the
fact that our Church is broad enough to include
men honestly differing in their interpretation of
our common standards, and yet loyal servants of
Jesus Christ." For since that union of 1870, there
has been two wholly different theologies preached
in the Church U. S. A., so different that it is im-
possible to reconcile them, and those differences
do not concern minor matters, but are at the very
foundation of the whole system of doctrine. That
the Church, U.S.A. has been an "inclusive" church
since then cannot be doubted.

The Affirmation then goes on to cite in support
of their contention as to the fact that the whole
history of the church is one of recognition of
differing interpretations, the fact that in 1906, the
church united with the Cumberland Presbyterian
Church. "The union was opposed on the ground
that the two churches were not one in doctrine,
yet it was consummated. Thus did our church once
more exemplify its historical policy of accepting
theological differences within its bounds and
subordinating them to recognized loyalty to Jesus
Christ and united work for the kingdom of God."

Next, the Affirmation definitely denies that any
Council has power to settle any controversies of
religion. It quotes the words of the Confession that
"the Supreme Guide .... can be no other but
the Holy Spirit speaking in the Scripture". "Ac-
cordingly our Church has held that the supreme
guide in the interpretation of the Scriptures
is . . . the Spirit of God speaking to the Christian
believer." The omitted words refer tothe contrary
doctrine of the Roman Catholics, and do not in
any way alter the meaning of the Affirmation as
the Supreme Guide and Judge.

THE SOUTHERN PRESBYTERIAN JOURNAL

But the Affirmation next challenges the declara-
tion of the Assembly in its first "essential doctrine"
that the writers of the Scriptures were kept free
from error. It asserts that the Confession does not
make this statement, — that it is not to be found
in the Apostles' or Nicene Creeds, nor in any of
the great Reformation Confessions, and hold that
the General Assembly of 1923 in so asserting,
'"spoke without warrant of the Scriptures or the
Confession of Faith. We hold rather to the words
of the Confession of Faith, that the Scriptures 'are
given by inspiration of God to be the whole rule
of faith and life".

Next, the Affirmation refers to the expression
of the General Assembly of 1923, that five doc-
trinal statements were "essential doctrines of
the Word of God and our Standards." It declares
that on the constitutional grounds they have be-
fore described, "we are opposed to any and all
attempts to elevate these five doctrinal statements
or any of them, to the position of tests for ordina-
tion or good standing in our church". The plain
meaning of this is that a minister may deny any
or all of them and still be in good standing in the
church. He may deny the inerrancy of Scripture,
the Virgin Birth, the Vicarious Atonement, the
Bodily Resurrection and the working of Miracles
and be in good standing as to his faith and preach-
ing.

Next, the Affirmation adds: — "Furthermore, this
opinion of the General Assembly tends to commit
our church to certain theories concerning the
inspiration of the Bible, and the Incarnation, the
Astonement, the Resurrection and the Continuing
Life and Supernatural Power of our Lord Jesus
Christ." It will have been noted that in making
the declaration that these doctrines were essential,
the Assembly used the verbatim words of the
Standards except as to the Miracles. But the
Affirmation holds that these words merely express
certain theories as to these five doctrines. In their
place, the signers next say — and this is important,
"We all hold most earnestly to these great facts
and doctrines", (here we call careful attention to
the following quotation as it contains the heart
of the Affirmation) — "we all believe from our
hearts that the writers of the Bible were inspired
of God: that Jesus Christ was God manifest in
the flesh; that God was in Christ reconciling the
world unto Himself and through Him we have our
redemption; that having died for our sins He
rose from the dead and is our ever-living Saviour;
that in His earthly ministry He wrought many
mighty works and by His vicarious death and un-
failing presence He is able to save to the utter-
mont." The above is printed with emphasis, heavy
type, in the Affirmation. It would sound well if
it were not for what follows. "Some of us regard
the particular theories contained in the deliverance
of the General Assembly of 1923 as satisfactory
explanations of these facts and doctrines. But we
are united in believing that these are not the only
theories allowed by the Scriptures and Standards
as explanations of these facts and doctrines of
our religion and that all who hold to these facts
and doctrines, whatever theories they may em-
ploy to explain them are worthy of all confidence
and fellowship".

Next is added: "We do not desire liberty to go
beyond the teachings of evangelical Christianity.
But we maintain that it is our constitutional
right and Christian duty within these limits to
exercise liberty of thought and teaching that we
may more effectively preach the Gospel of Jesus
Christ, the Saviour of the world." The Affirmation

closes with a paragraph which deplores the evidence
of division in the church, and appeals to all to
preserve the unity and freedom of the Church.

It will be noted that in the above statement
of the facts and doctrines which all hold, it is
admitted that the Biblical writers were inspired
but they decline to believe that they were kept by
the Spirit free from error. They believe God was
in Christ, but not bV the Virgin Birth. Nor was
Jesus Christ necessarily then truly God and Man
with two distinct natures and one person. That
Jesus did rise from the dead but they decline
to hold that it must have been by the resurrection;
of the body with which he was buried. That He did
many mighty works but they decline to hold that
they must have been genuine miracles. That His
death was vicarious and yet the Atonement was
not necessarily of such nature. In other words,
all these views in the Confession reasserted by
the Assembly are but theories for explanation ofi
the above facts. Other theories are possible ac-i
cording to the Affirmation. One who denies alli
the above theories as expressed in the Confession
could hold other theories and still be in good and
regular standing and worthy of all confidence and
fellowship.

How different might be the theologies preached
in church in which all these theories might be;
believed by some and denied by others would he
hard to say. Is it unfair to say that almost any
doctrine short of denial of Jesus as Lord and
Saviour could be preached? Almost any doctrine
as to the reliability of Scripture, • as to the person
and nature of Christ, — as to the nature of His
atonement, — as to His resurrection, — as to his life
on earth as far as miracles are concerned. Could
not ALL miracles be denied? Could it not be held
that Jesus was but a man in whom God manifested
Himself? Could not one hold other theories as to
the appearance of Christ in the upper room than
that He actually appeared in the Body? And so
with other appearances? Of course he could, —
if the statements of the Assembly which quotes
the words of the Confession are but theories and
other theories are possible.

The singers of the Affirmation declared that
they had the constitutional right to preach other
theories. And this was granted by the fact that
the Committee of the Assembly of 1924 to which
the Affirmation was referred recommended that
no action be taken. Therefore, men of liberal
views, of conservative views, — holding the Old
School doctrines as to the sinfulness of man
and those of the New School denying it, and there-
fore not so needing a Saviour as if he were
"dead in trespasses and sin", — those of Arminian
theology as found in the Cumberland Church, and
those of strict Calvinism; and other views whicli
may be held are all in the one Church.

The constitutional power of the Assembly to
declare certain "theories" as the Affirmationists
called them, of the Facts of Christianity to be
essential, was never brought to the test. It was
never sent to the Presbyteries. The Church de-
cided to preserve outward ecclesiastical unity bj
permitting any private interpretation to be pui
on all the facts of Christianity. In their statement
as to the Supreme Guide of doctrine these words
are used, "accordingly our church has held thai
the supreme guide in the interpretations of tht
Scriptures is not, as with Roman Catholics, ecclesi-'
astical authority, but the Spirit of God speaking
to the Christian believer". Any believer therefon
has the right to hold his interpretations of all th(,
facts of the Christian life. Certainly, this is true

THE SOUTHERN PRESBYTERIAN JOURNAL

But whether any believer has the right to preach
his private interpretations and remain in a par-
ticular church, is not necessarily the case. Two
courses are manifestly open to all organized
churches. They may decide to permit any and all
interpretations and thus preserve outward unity by
permitting inward diversity.

The Affirmationists declared that they did not
desire to go. beyond the bounds of evangelical
Christianity. But any one could freely determine
for himself what these bounds were, decide for
himself what evangelical Christianity is, and they
claimed and received this right. On the other
hand, any Church can, if it choose, decide that
it wishes real unity of belief, and a consistent
unified message in its bounds, — it may if it choose,
decide what is the "Gospel" and what as Paul
says, are "not even other gospels for they are no
Gospel at all". Outward unity at the price of in-
ward diversity, — or real unity both outward and
inward, — a declaration as to what is the true
"Gospel" and the permission of any doctrine as to
the Gospel, — these are apparently the lines which
Churches must choose. Our Church so far has
chosen to try to preserve both inward and out-
ward unity. We must pay the price if we give up

our real inward unity.

This study is written to call the attention of
our Southern Church to the situation should there
come organic union between the two Assemblies.
We would enter a body far larger than ours in
which all the above doctrines could be preached,
and, of course, then, they could be preached in
any part of our now Southern Church. That this
amounts to removing almost all doctrinal standards
needs for proof only that the Affirmation be
studied. For note the paragraph introductory of
the Affirmation to which reference was made
near the beginning of this article, — that the Af-
firmation is an appeal for the recognition of the
fact that our church is broad enough to include
men differing in their interpretation of our com-
mon Standards." It is the Interpretation which
a man puts on words, — not the woixls, themselves,
which determines his beliefs. Differing interpre-
tations may mean differing and even mutually
exclusive theologies. Organic union would be but
outward, while there would not and could not be
any real inner unity.

'■Professor of Philosophy and Bible, Westminster
College, Fulton, Mo.

BOOK REVIEWS

Child's Story Bible

By Catherine F. Vos

Published By Wm. B. Eerdman's Publishing Co.
Grand Rapids, Mich. Price .$3.00.

Discriminating parents desiring the very best
Child's Story Bible in print will not fail to pur-
chase this incomparable volume. Every feature of
it is appealing — its high quality paper, excellent
type, and fascinating pictures. But of more sig-
nificance than these external qualities are the
spiritual and intellectual values found in it.

Mrs. Vos knows the Bible, knows children, and
knows how to impart her knowledge clearly, re-
verently, and beautifully. These are great thoughts
and insights in this book for children and greatly
expressed. These great thoughts will be a delight
to the junior members of our households, and re-
freshing to the parent that reads it to the little
ones not yet able to read. This book will open
many new doors of beauty and wholesome interest
to young minds.

Your reviewer feels that in recommending this
new book for children to Southern Presbyterian
homes, he will be rendering a Christian service if
parents will purchase this volume at once, and
read it to their boys and girls. It will fan their
intelligence and piety. It will impart spiritual life.
They will feel the presence of God in it. — J.R.R.

Systematic Theology

By Professor Louis Berkhof

Published By Wm. B. Eerdman's Publishing Co.
Grand Rapids, Mich. Price $7.50.

President Berkhof has given us a new revised
and enlarged edition of systematic theology in one
volume. It is a masterly summary of pure Re-

formed theology. All who still believe that the-
ology is the queen of the sciences will find this
work exhilarating reading-. Such a treatise as this
has been needed for several decades. It will be
highly appreciated by Southern Presbyterians. It
will appeal to all who have studied Hodge, Thorn-
well and Dabney with profit, but feel the need of
something more recent, covering modern trends
and movements in theological thought. If the aim
of theology is to lead men to know God and Jesus
Christ whom He has sent into the world aright, so
that by this knowledge men might have eternal
life, then the author has succeeded.

Dr. Berkhof is a high Calvinist and a lover of
sound doctrine that produces and moulds Chris-
tian Character and Conduct. His outlook upon the
Bible and its absolute authority, is in harmony
with the teachings of our Westminster Standards.
This volume shows the unity of thought and faith
existing between the Christian Reformed Church
and our Southern Presbyterian Church. This fact
also explains why the young men in our Army
Camps, belonging to the Christian Reformed
Church, are drawn to our Southern Presbyterian
Churches located in army towns.

A great preacher once said to a group of di-
vinity students: "Thicken your exhortations with
doctrine." This advice is needed today. No preacher
can read carefully this great contribution of
Dr. Berkhof and preach thin sermons. The thoughts
here will give substance to our messages. The con-
gregation that is fortunate enough to feed upon
such messages is bound to grow. How helpful it is
to be reminded in a day where humanism has col-
ored much of our thinking, that man is unable to
raise and redeem himself, and is lost without the
Work of God's sufficient and redeeming Grace in
his heart! — J.R.R.

THE SOUTHERN PRESBYTERIAN JOURNAL

The Fatherhood Of God

By Evert J. Blekkink, D.D.

Published By Wm. B. Eerdman's Publishing Co.
Grand Rapids, Mich. Price $1.00.

"Knowledge comes, but wisdom lingers," is an
observation pregnant with truth. Wisdom and ma-
turity cannot be rushed; they take their time in
developing. Cicero, Milton, Dryden and Burke
wrote their best in their latter years. In many
cases the fire of genius burns brightest in the
evening rather than in the morning of life. This
book by the Emeritus Professor of the Western
Theological Seminary is the result of many years
of study and mature reflection. It will be helpful
for all of our younger men to listen to this ex-
perienced thinker.

This little book will answer many questions, and
clarify much confused thinking. The first chapter
deals with a profound theological subject, namely,
"Fatherhood In God," but it is handled so simply
and clearly that a child can understand its mes-
sage. Each of the six chapters relates the Father-
hood of God to the great facts of life in a prac-
tical manner.

There has been a great need for such a book as
this for some time. There is much loose thinking
in our Church on the Fatherhood of God, much
that has no basis in the Scriptures. Here is a para-
graph from the chapter on "Fatherhood and Re-
demption" that would help even some of our
church leaders in their thinking: "By the Father-
hood of Redemption we understand a restored re-
lation between God and man, a relationship that
was lost through sin. It has a prominent place in
the Scriptures. It is grounded in regeneration, the
inner renewal of the individual by the Holy
Spirit, followed by a life of loving obedience."

The last chapter, entitled, "In the Father's
House Forever," closes with this beautiful state-
ment: "Christianity is rich in words which stand
for great spiritual realities — love, grace, pardon,
regeneration, reconciliation, conversion, consecra-
tion, joy, fellowship. But the greatest in a true
sense is the word 'forever.' Without the 'forever'
all the others would signify but little."

This small volume is packed full of good things
that will increase and strengthen faith. Rarely do
we find a book so scholarly in approach, and so
devotional in spirit. — J.R.R.

Bible History — Old Testament

By T. E. P. Woods, D.D.

Published By Wm. B. Eerdman's Publishing Co.
Grand Rapids, Mich. Price $1.50.

This is an excellent syllabus for Bible students
desiring to master the historical facts of the Old

Testament. The Author is Head of the Bible De-
partment. The McCallie School, Chattanooga, Tenn.
The substance of this book was prepared origin-
ally for use in this preparatory school to be used
in the course in English Bible. It is well suited for
such a purpose. There are also other purposes to
which this syllabus could be profitably put.

Wise parents, realizing that the Christian home
is the most important of all Christian educational
institutions could derive much assistance from this
syllabus. All Christian parents desiring to give
their children a knowledge of the Old Testament
and willing to spend their Sunday afternoons in
instructing them will find this book of real help,
and with the proper use of it give the child facts
that will be helpful throughout life. The lament-
able fact is that many homes are neglecting to
teach the Bible, and our young people leave this
God-ordained institution ignorant of the simple
contents of the English Bible. Earnest parents,
grasp your opportunity while you have it!

— I.R.R.

When The Youth
Movement' Began

Sometime ago a cartoon in Collier's satirizes
the "progressive new ideas of the present genera-
tion." A ridiculous picture of Adam, Eve, and
Cain. Cain has just killed Abel, whose body lies
on the ground. Adam is showing considerable ex-
citement over the first death in man's history, and
that a murder. Eve is trying to quiet Adam. Cain
is smoking a cigarette and looks unconcerned at
the dead body of his brother. Underneath are the
words of Eve to Adam: "Now, don't take on,
Adam. You simply don't understand Cain. He be-
longs to another generation which is solving its
problems in its own way, facing the facts of life
frankly, fearlessly, wide-eyed, and unashamed."

— The Sunday School Times.

Why We Should Partake

That quaint Scottish saint, "Rabbi" Duncan,
was minister of a Perthshire parish. On one Com-
munion Sunday, he observed a woman, troubled
by lack of "assurance," passing the cup un-
tasted. He stepped down, took the cup, and
handed it back to her, saying in his broad Doric:
"Tak' it, woman, tak' it; it's for sinners."

— British Weekly.

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THE HOME MISSION EMERGENCY FUND CAMPAIGN

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THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

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McP. Glasgow, D.D. Rev. Edward M.itk, D.D. Rtv. Wit

F. Cribble, D.D. Rev. Cecil H. Lang, D.D. Rev. Job

Charles C. Dickinson, Chairm
. Samuel McP. Glasgow, D.D.

S. Donald Fortson
. R. E. Hough, D.D.

. O. M. Anderson, D.D.
. W. W. .^.rrowood, D.D.
. C. T. Caldwell, D.D.
. Melton Clark, D.D.

Benjamin Clayton
I. John W. Carpenter, D.D.
. John Davis
R. A. Dunn
. Ray D. Fortna

John W. Friend

. Graham Gilmer, D.D.

BOARD OF DIRECTORS

Rev. Wilbur Cousar, D.D.
Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.

ADVISORY COMMITTEE

Mr. Tom Glasgow

Rev. J. D. Henderson, D.D.

Rev. Daniel Iverson, D.D.

Rev. Albert Sidney Johnson, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Wil R. Johnson, D.D.

Rev. Robert King, D.D.

Rev. J. Frank Ligon, D.D.

Rev. Joseph Mack

Dr. J. P. McCallie

Rev. F. T. McGill, D.D.

Rev. W. H. Mcintosh, D.D.

INC.

Childs Robinson, D.D.
M. Wells, D.D.

D.D.

. John R. Richards(
. Charlton Hutton
T. S. McPheeters
L. Nelson Bell, Sec'y-Treas.

Rev. A. R. McQueen, D.D.
Dr. S. B. McPheeters
Judge C. Ellis Ott
Mr. Charles A. Rowland
Rev. Harold Shields, D.D.
Rev. Walter Somerville
Major W. Calvin Wells
Rev. R. A. White, D.D.
Rev. C. D. Whitcley, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods

The Southern Presbyterian
Journal Not Divisive

Some earnest people have questioned the mo-
tives of the founders of T!-.e Southern Presbyte-
rian Journal and have voiced the fear that its pub-
lication will be productive of discord and disunity.
It is interesting to note that the fear of a divided
church usually emanates from one general source
and is expressed by those who have their own
ideas of what the Southern Presbyterian Church
should be and do.

Is The Southern Presbyterian Journal to be con-
demned because of the conviction that a church
which for eighty years has served the people of
the South in friendly and helpful co-operation
with other Christian bodies, that has a confession
of faith to which all of its members can subscribe,
with a record of missionary achievement probably
not surpassed by any other church, has demon-
strated its right to continue its life and work as a
denomination. The Southern Presbyterian Journal
is persuaded that this is the desire of the vast ma-
jority of the members of the Southern Presbyte-
rian Church who love and support its work and
institutions.

The Southern Presbyterian Journal makes no
claim to any official connection with any court or
agency of the church, and that there may be no
misunderstanding let it be said that The Southern
Presbyterian Journal is not concerned with any
particular doctrine or interpretation of the Scrip-
tures. It is neither a-millennial, pre-millennial, or
post-millennial. The particular views of any
writer on any of these questions are individual
and not representative. The Southern Presbyterian
Journal accepts without any reservation the stan-
dards of the Southern Presbyterian Church con-
tained in the Confession of Faith and the Cate-
chisms. It understands that these standards — to
which the ministers and elders of the Southern
Presbyterian Church have subscribed — teach the
full inspiration of the Scriptures of the Old and

New Testament; the virgin birth of Christ, the
eternal Son of God; His substitutionary Atone-
ment; His bodily Resurrection from the dead; His
ascension into Heaven; and that this same Christ
is coming again to judge the quick and the dead.

The Southern Presbyterian Journal believes that
the mission of the Church is spiritual and re-
demptive, and that it should not be used to pro-
mote the political, economic and social teachings
of any group, or extra-church organization, on
which Christian men have a right to differ, and
which are outside the church's responsibility as
an evangelizing agency.

If this declaration of faith and of purpose is
divisive, then all who love the Southern Presby-
terian Church and support its world-wide Chris-
tian missionary program are divisive. To this uni-
fying and constructive ministry The Southern
Presbyterian Journal is dedicated, and for this
high purpose it makes its appeal for support.

— H.B.D.

The "Gripsholm" Arrives

When the liner, "Gripsholm," docked in New
York, early on the morning of August 25, Chris-
tian people in America thanked God for the safe
arrival of friends and loved ones, men and women
who had willingly faced the dangers and suffer-
ings entailed in time of war that they might avail
themselves of every possible opportunity for ful-
filling Christ's command to preach the Gospel toi,
every creature.

On this boat were forty representatives of our
Southern Presbyterian Church, thirty-six mission'
aries and four children. That they all returned
home in safety is but one of the many evidences
of the power of prayer, and of God's restraining'
and protecting hand. These men and women came
from Japan, Korea and China. Some had suffered
cruel indignities at the hands of the Japanese, Dr.;
Harry Myers being of that number. Others had
been considerately treated. All had stories to telli
of God's grace, of His provision and of His near-:
ness during the anxious and difficult months since:

The Southern Presbyterian
Journal

By Rev. R. F. CoanpbelL D.D.*

In Our Mountain Work For August

A monthly magazine bearing the above title
peared in its first issue in May. The sub-title rei
as follows: "A Presbyterian monthly magazine
voted to the statement, defense and propagati^
of the Gospel, the faith which was once for all de
livered unto the saints."

Rev. Henry B. Dendy, D.D., is editor, assiste*
by six contributing editors, two of whom are for
mer moderators of the General Assembly, and al
of them well-known throughout the Church.

The Board of Directors, ten in number, include
six ministers and four laymen.

There is also an Advisory Committee of twenty
four, twenty ministers and four laymen.

The editor, in a preliminary statement, says
"We believe that the overwhelming majority
our ministers are sound in the faith, but we alsi
feel that in the past they have not had a rallyini
ground, a place to look for leadership, or a me
dium through which they might find expression o:
common views."

History repeats itself. In 1855, two young pas
tors in Baltimore, Md., Thomas E. Peck, 33, an(
Stuart Robinson, 39, launched a periodical unde
the title. The Presbytarial Critic, with the motto
"Truth, like a torch, the more it's shook it shines.'

In the opening article, written by Dr. Peck, i
is declared: "Our aim is by discussion, and, if neei
be by controversy, to explain and vindicate thi
great principles of Christianity, with special refer
ence to the life, posture, and active operations o:
the Presbyterian Church . . . Among its purpose
is agitation, but not agitation for its owl
sake . . . The torch shall be shook only that i
may shine."

Those of the alumni of Union Seminary win
are old enough, and fortunate enough, to have sa
in Dr. Peck's classroom, will remember that it wa
a favorite theme of his that the times of dange
for the Church are not the times of earnest dis
cussion and controversy, but the times of quiea
cence. He held that the price of sound doctrine
like the price of liberty, is eternal vigilance.

We wish for The Journal a useful career in it
purpose to defend and propagate the truth as se
forth in the standards and traditions of the Sou
thern Presbyterian Church.

* Pastor Emeritus of the First Presbyteriai
Church, Asheville, N. C, and former Moderator o:
the General Assembly.

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Pearl Harbor. Some were permitted a reasonable
amount of baggage, others had only a few suit
cases containing all their worldly possessions.

From Korea come tales of continued repression
of the Christian Church, but also of the strong
undercurrent Christian movement and of the stal-
wart faith of Christians. One missionary express-
ed the belief that in the near future real Chris-
tian services will have to be held in secret as in
the early Church. Refusal to permit day services
and lack of lights at night have driven the Chris-
tian to real prayer meetings and these meetings
are bringing joy, peace and power to the Chris-
tians. Will it become necessary for suffering re-
pression and sorrow to come to our own Church
before we get back to prayer meetings?

From China we hear of Japanese authorities re-
quiring the churches to form regional groups; of
pastors and Bible women forced to attend meet-
ings to "change their thinking." These are ominous
signs but no man or government has yet succeeded
in stamping out vital Christianity and the aims of
the Japanese are doomed.

Soul-stirring stories were told of the fortitude
and determination of Chinese Christian leaders to
carry on at any cost. One missionary told of un-
expectedly entering the library in one of our hos-
pitals to find the Chinese doctors on their knees
praying for God's guidance and help as they under-
took responsibilities and dangers they elected to
assume in the hope of carrying on the professional
and evangelistic work of one of our largest insti-
tutions.

Others told of the joy of knowing the entire
Chinese Church is in a self-supporting basis, also
of the almost unbelievable generosity of Chinese
friends, Christians and non-Christians. One mis-
sionary had $14,000 handed him by Chinese who
wi.=^hed his work to go on. When he scanned the
names of those who had given this money he found
mnst of tliem strangers to him. This same mis-
sionary, the night before he left for Shanghai, had
the sum of $700.00 given him by the deacons of
the large city church with this accompanying
statement: "We know you will need money in
Shanghai and we know things are high. Use this;
if it is not enough, write us that 'the weather is
dry in Shanghai' and we will send more. If it is
sufficient, just write, 'There has been plenty of
rain here,' and we will understand."

Humorous incidents were not lacking. One told
of an agitated Japanese doctor friend rushing into
his home and with shaking limbs and voice say,
"Tokyo has been bombed," and when pressed for
details, he said, "It is true, I heard it by radio
from Tokyo, the Americans have bombed us."
Was there hatred or blame towards this mis-
sionary? No, but increased respect.

In one of our stations the Japanese took over
the largest part of our hospital for a military hos-
pital and left the smaller part for our doctor to
continue his work. They demanded that at night
the keys for drug, supply and other important
rooms be turned over to the Japanese sentry.
When our doctor demurred and told of possible
emergencies in the night, the Japanese official
said, "Are there not two sets of keys?" When
being told that this was the case, his reply was,
"I am taking only one set."

At this same station a marine was brought to
our hospital by the Naval Landing Party and our
doctor asked to operate on him for appendicitis.
He refused, said he was an "enemy alien" and
death of the patient might be blamed on him.

They insisted and wrote out a statement absolving
our doctor from any possible blame. Then he said,
"But you have your own military hospital right
here in the same compound, take him there." The
laconic reply was, "Yes, but we don't trust them
and we do trust you." The appendix was removed,
the marine got well, and grateful officials left a
substantial gift for the hospital.

Why did the Japanese send the missionaries
home? Was it humanitarianism or pity? No. The
influence of the Christian missionary is so great
that the Japanese feared to let them stay, even
with their movements and work restricted. To one
of our missionaries a frank Japanese remarked:
"Every man, woman and child in the city knows
you. It is necessary for you to leave so we can
erase you from their minds."

Men and institutions may be removed but the
living Christ whose they are and whom they have
so faithfully served, can never be erased from the
hearts and minds of those who have taken Him as
their own Saviour. "Surely the wrath of man shall
praise thee: the remainder of wrath shalt thou
restrain." — L.N.B.

When May We Expect
Revival?

The following is an editorial which appeared in
"The Central Presbyterian" in 1857 — 85 years
ago. The complete fitness of this editorial for our
own day is but an illustration of the fact that
while physical, social and political conditions
change, tlie essential spiritual needs of men are
the same and the solution is always the same.

—L.N.B.

When May We Expect A Revival?

1. V.'hen ministers deeply feel and lament their
insufi'iciency for their work.

2. When they diligently search the Scriptures
that they may learn what is the mind of the
Spirit — what they should preach, and how.

3. When they earnestly pray for strength and
guidance from above, under the firm conviction
that they can do nothing of themselves.

4. When they have inexpressible longings after
a greater conformity to the Spirit of the Gospel,
both as to themselves and the members of their
charge.

5. When the burden of souls presses upon them
with a weight seemingly beyond endurance, and
renders their intercessions at the throne of grace
intense on their behalf.

6. When they mingle great fidelity with great
tenderness in warning sinners 'to flee from the
wrath to come, and in urging upon Christians the
duty of living near to Christ.

7. When they are vigilant in seeking opportuni-
ties to commend the gospel both by word and
deed.

We may also expect a revival:

1. When the other office-bearers of their church
are ready to co-operate with the minister in spir-
itual labours, warning, reproving, and exhorting
with all long-suffering and doctrine.

2. When they fully realize what is meant by
ruling well, and by being an example to the flock.

THE SOUTHERN PRESBYTERIAN JOURNAL

.3. When they show their faith by their works —
so speaking and acting and living, as to commend
the gospel to others.

4. When they shrink from no duty to which they
are called in the providence of God, and when
they look to Him for grace both to bear and do
His will.

We may also expect a revival:

1. When the members of the church begin to be
sensible that they have not duly appreciated the
privileges of their high calling, as the sons and
daughters of the Lord Almighty.

2. When this leads them to the renewal of their
covenant vows — and when the closet is found the
most appropriate place for this renewal — each one
examining himself there, as well as earnestly pray-
ing for light and grace.

3. When the sanctuary is their delight — when
they enter into its devotions with earnestness and
solemnity; and when they listen to the Word with
self-application, and with earnest prayer that it
may be effectual for their edification, and for the
furtherance of the gospel.

4. When they feel their need of the Spirit's pres-
ence; and when with earnestness and faith and
perseverance they supplicate the throne of grace
for this promised blessing.

Let ministers and elders and people ponder these
answers to the question. When may we expect a
revival? And if they desire it and will ask it, the
fidelity of God is pledged to grant their request.
For He has said, "Ask, and ye shall receive." And
for our encouragement He has assured us that He
is "more ready to give the Holy Spirit to them
that ask him, than earthly parents are to give good
gifts to their children."

— Central Presbyterian, 1857.

In the May issue of The Southern Presbyterian
Journal we carried a poem entitled, "My Son,"
written by the mother of one of the American
boys who went down on the ill-fated submarine,
the S-26, after a collision off Panama, January
24, 1942. The old First Church from which this
boy came held a memorial service for him on
Easter Sunday. At that time his mother wrote the
following lines as a kind of sequel to "My Son":

FAITH

I could not bear the burden of my grief alone,

For as a bird with shattered wing

Beats against a wall of stone

And fails to find its way.

So would I, lost in realms of darkest night

And wandering through the labyrinths

Of deep despair and doubt.
Fail to see the day.

But God has given me a guiding Light,

A star called Faith,

"That substance of things hoped for.

That evidence of things not seen."

And now within me peace and joy are born,

For some day there shall come a

Resurrection morn!
And I shall see again and know my son.

We have had a number of requests to publish i '
in pamphlet form for distribution to soldiers Dr. C
Robinson's "The Faith Of A Soldier," which ap-
peared in the last issue of The Journal. This has
been done. They may be secured by anyone de-
siring them at 3c each, or ten for 25c, or at
.$2.50 per hundred in quantities, postage paid. Ik'
Stamps will be acceptable in small amounts. For ujai
larger quantities send either currency or checks to Jiitf
The Southern Presbyterian Journal Company, |fe
Weaverville, N. C. 0

We have on hand about twenty-five copies of
"What Is Christian Faith?" by William Childs
Robinson, Th.D., D.D., Columbia Theological Sem-
inary. Published by Zondervan Publishing House i
at $1.00. Dr. Robinson asks and answers the ques- j
tion raised in the title of his thoughtful and help-
ful study in the following thesis:

I. That Christian faith is not man-made con- ;
jecture but a God-given certainty.

II. That since its relation to God is of the es-
sence of Christian faith, any definition of faith
which leaves God out, is inadequate and erron-
eous. ;

III. That Abraham is the exemplar of faith; ,
hence, everyone professing faith ought to com-
pare his faith with that of the father of the faith- '
ful, to ascertain whether it is of the type that
makes for righteousness. ,

We offer one copy of this book, postage paid, to i
anyone sending us in as many as ten subscrip-
tions to The Southern Presbyterian Journal. If
the supply is exhausted we will give an extra sub-
scription to The Southern Presbyterian Journal. ;

Daily Vacation Bible School

Miami, Fla., Aug. 17. — The Shenandoah Pres-
byterian Church, of Miami, Fla., has just finished
a Daily Vacation Bible School under the leader-
ship of its Minister of Religious Education, Rev.
Alfred L. Bixler. There were 274 enrolled in this
school, and the average attendance was around
190. It is interesting to note that there were 15
adults registered in this school who attended ses-
sions for three weeks, and studied Missions, Bible
and Church History. These courses were taught by
Mrs. H. H. Munroe of Japan, Rev. Alfred L. Bix-
ler and Rev. Daniel Iverson respectively.

The Shorter Catechism was also taught. Four
completed the study of the Catechism, and have
received their Bibles: Mrs. J. W. Payton, Miss
Ruth Kolthoff, Miss Lila Ponder, and Miss Jane
Reynolds. There are several more that have com-
pleted the study of the Catechism recently, not
being able to finish it before the three weeks'
school was out.

Our Daily Vacation Bible School had a faculty
of about thirty.

The Shenandoah Church now has 87 men in the
service of our country, serving in the armed
forces throughout the world from Alaska to Aus-
tralia, several participating in the Battle of the
Solomon Islands. Inside of thirty days there will
be about 100 in the service from this church,
which is about one-tenth of its active membership.

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Is The Agitation For Church Union Wiser

By Rev. John R. Richardson, D.D.*

There are many individuals, periodicals, and
organizations that consider church union as the
chief end of all Christian effort. All who dare to
differ with this opinion are characterized as re-
actionaries, and obstructionists and charged with
tbs sin of acting contrary to the will of Christ.
When asked why church union is so necessary
the answer usually given is that "The world
may believe."

If it is true that the world waits on the union
of churches before believing in Christ, then Chris-
tians would do well to give heed to this demand.
But the inescapable fact is that the world is con-
cerned with something more vital and far deeper
than that the various Christian denominations
bear the same label and be governed by the same
ecclesiastical order. The demand of the world is
that those who bear Christ's name live the Chris-
tian life. When this is done the world will have
the answer to it's demand.

There is perhaps no Scripture to which greater
violence has been done than Christ's intercessary
prayer. Christ did not pray for uniformity in
organization, but for unity of spirit. This is the
only sane exegesis possible. "By this shall all men
know that ye are my disciples." The "unity of the
spirit in the bond of peace" was the theme of
Paul's preaching and the burden of his prayers.
If no two persons and no two works of God's
creation are identical, why should anyone con-
clude that Christ intended that the Church, to
be founded by His disciples and to include all
races and classes and persons of varying minds
and temperments, shall be in one form and not
permit varieties of organizations agreeable to
those who compose the church? Let us be real-
istic and practical in our thinking!

Our Southern Presbyterian Book of Church
Order, which all ministers and officers in our
church have subscribed to, recognizes the right
of believers to organize in separate communions
of differing form and order by declaring that
the visible unity of Christ's Church is not de-
stroyed by it's divisions into different denomi-
nations of professing Christians. Is our Book
of Church Order Wrong? Should this right be
abolished? Should this freedom be abrogated?

In formal union of churches into one organi-
zation is the answer to Christ's prayer, it means
all churches that bear His name and not only
two of them, or a few of them. It must be a.
union that is complete and not partial. If this
result is not possible of accomplishment, the
clamor for church union is not the demand of
Christ, and local unions are creations of indi-
viduals who are urging their own opinions. Let
us be consistent and logical in this matter!

It is a matter of record that as a rule, church
unions promoted by pressure do not insure Chris-
tian unity anymore than "shot-gun marriages"
result in domestic felicity. The Presbytery-Cumber-
land union, forced on a smaller group by de-
termined leaders and hearalded as a great spiritual
achievement, may have enriched the stronger body,
but left an embittered remnant of Cumberland
Presbyterians to straggle on without resources or
equipment. The union of churches in Canada,
which has been exploited as an example for the
churches of all lands to follow, did not reduce the

number of denominations, but left a weakened
Presbyterian Church to carry on the Presbyterian
tiadition in that great country. The recent union
of the two Methodist Churches is said to have
created more problems than it solved. An article
in The Southern Methodist Layman shoWS how
this union has been disappointing numerically.
Here is it's statement: "A million and one-half
loss in membership since the forced union was ac-
complished." There remain scores of former
Methodist congregations that consider Christian
conviction worth contending for. Alexander Camp-
bell was the forerunner of the modern agitators
for union. He decided he would stai-t a church to
unify American Christianity. What was the result?
He caused more division than any man in the
history of Christianity in America. Instead of
uniting all churches into one, he added three more
to the list. Church union does not always make for
the unity for which Christ pi-ayed, and unity of
spirit is more to be desired than a formal union
of organizations with internal divisions. Let us
listen to History! "You can't put a fool's cap on
History."

There ai'e many tests of a church's right to live,
but one is sufficient. When a church is carrying
on it's work of evangelism, education, church ex-
tension at home and in the foreign field in friendly
cooperation with all other denominations engaged
in a similar Christian service, and increases it's
membership, it's missionary and benevolent giving
year after year, and has a stream of young men
and women offering themselves for the ministry
and for Christian service; that church has the
blessing of Christ. Although we humbly confess
that there are many, many defects in our South-
ern Presbyterian Church, and that she is "not
without spot or wrinkle", still we believe that
Christ has used her, and is using her as His witness
in our nation.

It will be the duty of the organic union advocates
to prove that the Southern Presbyterian Church,
which labors in friendly relations with all churches,
united and harmonious within it's own fellowship,
at the very forefront of the Christian denomina-
tions of the United States and Canada in it's
benevolent giving, making distinct progress in it's
evangelistic and missionary work, would be helped'
in any way by union with the U.S.A. Church,
whose own unity by the testimony of it's own
leaders, is threatened by internal dissensions, (read
the "Presbyterian Conflict" by G. H. Rian, for
confirmation) and whose per capita benevolent
gift is much less than our own. In view of the
facts as they are, and not as they are made to
appear, what would be the advantage to the King-
dom of God in the Southern States, wherein the
Southern Presbyterian Church labors, of a union
with the U.S.A. Church? This is a question to which
the pastors, the elders and the members of the
Southern Presbyterian Church will require an
answer before accepting any plan of union that
will destroy it's life, it's work, and it's testimony.

To allay the anxieties and fears of many earnest
people, the Assembly's Committee on Cooperation
and Union has intimated to the Church that the
form of union that will be proposed will be a
union that is not really a union, in that the Presby-
teries will have a larger power. But they have not
said that the powers to be given the Presbyteries

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

will be only in minor matters of administration,
and that all essential powers concerning doctrine
and government will be in the General Assembly,
where they must be placed. This burning issue
should be clarified at once.

We express the hope that the Committee on Co-
operation and Union will tell the laity of the
Church frankly what organic union with the North-
ern Presbyterian Church means. The Southern
Presbyterian Church is not entirely an institution
of preachers. The elders and deacons, the men
and the women have a larger interest. It is their
gifts that have built our houses of worship, en-
dowed our colleges and theological seminaries, and
that sustain the missionary causes at home and in
the foreign field. The 550,000 Southern Presby-
terians who love their church and revere it's
glorious history will want to know why it should
be asked to die, that another church may become
strong. This question cannot be quenched.

Also when the report of the Committee on
Cooperation and Union comes before the Assembly,
it is hoped that no attempt will be made by either

side to limit debate, as is so often done, but that
ample time will be allowed for a full discussion
of that which involves the very existence of the
Southern Presbyterian Church. Let the Church
have the facts, and the Church can make it's
decision. The machine politics engineered at our
recent Assembly at Knoxville limiting debate to
five minutes per speaker, was reprehensible, and
violated the Christian spirit that should prevail
in a deliberative body of Christ. I have been told
that Dr. Wm. S. Plummer, the moderator of our
General Assembly in 1871, frequently said, "In
the inscrutible wisdom of God, He occasionally
permits the General Assembly to make an ass out
of itself." Our own standards teach that the
General Assembly "may err, and many hav(
erred." It is to be hoped that future General As-
semblies will be wiser and more Christian and keej
honest discussion unfettered.

* Pastor of the First Presbyterian Church, Alex
andria, La.

The Home Mission Emergency Fund Campaign

By Rev. C. H. Pritchord, D.D.*

What?

A campaign to raise $320,000— of which $250,-
000 is to be over and above the regular Home
Mission contributions, "for investment in addi-
tional workers and equipment to meet the imme-
diate emergency demands of our denominational
Home Mission enterprise and to undergird the
whole work of our Church," and $70,000 (the ave-
rage Home Mission Week self-denial offering for
the past two years) to safeguard the income of
the Assembly's Home Mission Committee.

Why?

Because of the unprecedented Home Mission
opportunities resulting from rapidly shifting pop-
ulations, cities springing up like mushrooms, mu-
nitions and airplane factories being built as if by
magic, which appeal for aid far beyond the re-
sources of the agencies represented.

When?

The Home Mission season — October 4 through
November 8, 1942.

Where?

In every Church in the General Assembly.
Who?

The Emex'gency Fund Campaign is being con-
ducted by the Assembly's Home Mission Council
through the existing Home Mission agencies of
Presbytery, Synod and Assembly. Dr. R. D. Bed-
inger, Chairman of the Council, has been elected

Campaign Director. Each Home Mission Committei
of Synod and Presbytery has been asked to en
large its membership for the vigorous prosecutioi
of this campaign within its bounds by the inclu
sion of the Secretaries of Assembly's Home Mis
sions and Synod's and Presbytery's Home Mission
in the Woman's Auxiliary of the Synod and Pres
bytery respectively. In each local church the Cam
paign Committee should include in addition to th
Pastor as Chairman: The Secretary of Assembly'
Home Missions and the Secretary of Synod's ani
Presbytery's Home Missions of the Woman's Aux
iliary; the Superintendent of the Sunday School
the Young People's Chairman of Home Missions
as well as certain key men. Every member mus
have a part in this campaign.

How?

Full use of the entire Home Mission set-up i
Presbytery, Synod and Assembly, as well as 1)
organizations of the local church. Full use of th)
Home Mission study season. The study bool'
"While It Is Day," by Dr. S. L. Joekel, of Austi
Theological Seminary, lends itself in a splendi
way to such an emphasis. Mimeographed helps fc
the presentation of the book will be available earl:
in September and may be ordered without charge
from the Educational Department. Full use of tb:
regular fall program for men, women and younj
people which will feature the Emergency Furi]
Campaign. Full use of the week of prayer and sel:!
denial. Special presentation at fall meetings cJ
Synods, Synodicals and Presbyteries. Special pu
pit presentations in every local church. Real sac
rifice on the part of every member.

*Educational Secretary of Assembly's Hon)!i
Missions Committee.

!{ Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Basic Principles Of Presbyterian -Episcopal Union

By Rev. William Childs Robinson, D.D.

On June 24th the basic principles for the merger
of the Protestant Episcopal and the Presbyterian
Cl.urch, U.S.A. were released. This statement is of
serious concern to us since we are now negotiating;
with the USA Church looking toward union, and
since if we consummate union with the USA
Cliurch we will be taken into this or any other
merger that body sees fit to consummate. Without
attempting a full discussion we wish to call at-
tention to several items in these basic principles.

First, the principles provide that the Apostles'
or the Nicene Creed shall be included in the service
of the Holy Communion "as a symbol of the Faith
and Unity of the Church." The revival of paganism
in Europe drove the Confessional Church to the
pieat creeds. The Apostles' and the Nicene Creeds
are accepted by the World Conference on Faith
and Order as expressive of the Christian faith re-
vealed in the Scriptures. In 1938 I found a rising
appreciation of the creeds all over Europe. If it
takes a flirtation with the Episcopal Church to
teach Presbyterians that we are not a Campbellite
or a "liberal" but a great credal church some
good will have come from the flirtation.

The Apostles delivered a pattern of doctrine,
a good form of sound words to their churches
(Rom. 6:17; 2 Tim. 1:13), and there are many
brief credal statements in the Word. Indeed the
Bible is the rule of truth in the large, the Creed
the same rule of faith in its compressed form. In
a day when educators are making a religion out of
Dewey's progressive democratic experimentalism,
it would be a good thing for every congregation to
repeat one of these creeds every Sunday. Both
Knox and Calvin used the Apostles' Creed in their
Sunday services.

It is very misleading to say, "We are not saved
by creeds we are saved by Christ." These two
creeds are more richly filled with the things of
Christ than are most of our sermons, Bible School
lessons, prayers or hymns. The word creed comes
from the Latin, credo, I believe. In the Creeds we
confess the Christ who saves us: in the Nicene,
Christ in His person, in the Apostles', Christ in
His work.

Creeds are useful to clear our principles from
calumnies and mistakes, to own the Gospel, to
show that we glory in the doctrines of grace, to
preserve purity of doctrine from contagious
heresies, to test the orthodoxy of ministers, to pro-
vide the people with a summary of the Christian
faith adapted to their capacities and so establish
them in the present truth, to transmit our testi-
mony to the Gospel of the grace of God to our
posterity.

The Creed is a Symbol "of the unity of the
cimrch". The Thirty-nine Articles and the historic
Prayer Book express the same truth of the Re-
formation as do the Westminster Standards. And
even where we have detailed differences, as be-
tween Calvinism and Evangelical Arminianism, a
Calvinist has more in common with Wesley's
articles than with the average "liberal" Methodist
preacher or professor. Our Assembly has petitioned
the Federal Council to place itself upon the credal
basis of the World Council in order to stop the
"liberal" radio preachers of the Federal Council
from further attacking the most precious things in
the Christian faith, such as, the Triune God and
the Divine Christ. These ancient creeds are "a

symbol of the Faith." The ancient church under
the leadership of the Apostles' Creed marched to
victory against the entrenched paganism of Rome.
The Creed is the symbol of the Christian Faith as
truly as Old Glory is the symbol of the United
States. Those whom God has counted faithful
putting them into His ministry owe as much
honor to the Symbol of the Faith as an American
officer gives to the symbol of his nation.

These two creeds state most of the things which
our General Assemblies have unanimously declared
involved in our ordination vows, namelv. the Deity
and humanity of Christ, His Virgin Birth, His
bodily Resurrection, His Return to judge the living
and the dead. Moreover, the repeated emphasis in
the Apostles' Creed upon His death accords with
our declaration that He offered Himself a sacri-
fice to satisfy Divine justice and reconcile us to
God. And that brings up this question: If it is
proper for the Episcopal Church to insist as a
condition of union that the Presbyterian Church,
U.S.A. use one or the other of these creeds in
every Communion Service, why is it not proper
for the Presbyterian Church, U.S. to insist as a
condition of union upon the adoption by the united
church of the interpretation of our ordination
vows unanimously made by several of our General
Assemblies and phrased wholly in terms of the
Westminster Standards which both Presbyterian
Churches accept? We shall not make better testi-
mony to our Saviour by uniting with a larger
church on a basis that compromises our witness to
the whole Christ. Secondly, what becomes of the
Presbyterian deacons and elders in the proposed
Presbyterian-Episcopal merger? Now our Southern
Presbyterian Church magnifies both of these offices
more than does the USA Church. A Canadian
studying our two Presbyterian bodies said that
the chief practical difference between the two was
the larger place we gave the deacon. In the USA
Church the deacon is subordinate to the trustee.
The trustee manages the business of the Church
and the deacon only handles a small fund for the
poor. Often there are no deacons in USA congre-
gations. This tendency to depreciate the Presby-
terian deacon is carried further in the merger, in
fact the Presbyterian deacon is obliterated. The
word deacon is used in the Episcopal sense to
describe a licentiate.

Our Southern Presbyterian Polity follows Thorn-
well and Peck in regarding the ruling elder as the
presbyter of Scripture, and ruling as the funda-
mental task of the Scriptural presbyter. The USA
Book to some extent follows Hodge who held that
only the preacher was the presbyter of Scripture
and that the ruling elder was without authority
from Scripture or from God, but was only the
delegate of the people. The present difference
between our two views can be seen in the fact
that the USA Church does not I'equire the pres-
ence of a ruling elder to make a quorum of Presby-
tery, we do; they do not allow the elder to lay
on hands in the ordination of a minister, we do;
they do not ordain an elder with the laying on of
the hands of the session (the parochial presby-
tery), we do. In the merger this depreciation of
the ruling elder goes further. He is in no sense
the equal of the minister. The minister alone is
the presbyter, which is further described in the
ordination plans as the priest. And now the ruling

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

elder is to be ordained not by the session, but by
the presbyter. This degradation of the ruling elder
is made despite the fact that modern scholarship
has generally sided with Thornwell's as against
Hodge's interpretation of the presbyter of Scrip-
ture. Thus, Purves of the USA Church says, "the
eldership was not primarily a teaching office. Its
functions were chiefly disciplinary and executive"
(The Apostolic Age, p. 94); and B. S. Easton of
the Episcopal Church says that the Christian
presbyter like the Jewish presbyter was ordained
to rule (The Churchman, May 2, 1931, pp. 10-11).
According to the Bible presbyter and priest are
two different officers, the presbyter rules, the
priest offers sacrifices for sin. But in the
"Catholic" tradition these two become the same
office, presbyter is only priest writ large. Are our
Presbyterian elders and deacons ready to enter a
union that will deprive them of all right to assert
Divine and Biblical sanction for their offices?

Thirdly, the merger provides that there shall be
freedom in forms of worship due to the distinctive
traditions on this subject. Perhaps, the most dis-
tinctive difference between the three branches of
the conservative Reformation is right here. The
Lutherans retained everything in the mediaeval
cultus that was not condemned by Scripture; under
Queen Elizabeth the Episcopalians insisted that
the Church had the right to introduce whatever it
saw fit into the worship; the Reformed and Presby-
terians held that nothing ought to be introduced
into the worship of God but that which the Word
of God authorized. Thus, our fathers distinguised
between legitimate and will worship. They sought
to tread the courts of God's holy presence only in
the ways of His ordering. This Presbyterian
doctrine, that Christ as King has given to the
Church oracles of ordinances in which He has
ordanied His system of worship in Scripture, to
which He commands that nothing be added and
naught taken away (B.C.O. 10), is amply set forth
in the Westminster Confession, Catechisms and
our Book of Church Order. The merger means the
surrender of this great Presbyterian doctrine of
the sufficiency of Scripture for worship. It means
that in the united church there will be services of
worship that differ by only a hair's breadth from
the ritual and ceremonial of Rome. This is the
surrender of the position of Zwingli, Calvin, Knox,
and the Scottish Covenanters.

Now in our Presbyterian Church there is room
for much freedom or variation in details of worship.
A minister may be gowned or not, a choir may or
may not be robed. The service may begin with
a call to worship, a doxology or a hymn. It may
or may not include the gloria, the creed, responsive
readings, response after the offering, or after
the prayers, a general confession, etc. With the
wealth of material in the psalms and in the New
Testament prayers and doxologies there is no
need for the minister to limit himself to his own
improvised prayers. Indeed, for Calvin prayer is
chiefly pleading the promises of God.

However, our Presbyterian Standards do offer
»ome principles for Presbyterian worship. Among
these are: (1). "Religious worship is to be given
to God, the Father, Son and Holy Ghost; and to
Him alone, not to angels, saints or any other
creature". This rules out Ave Marias. (2). Since
the fall worship is "not without a Mediator; nor
in the mediation of any other but of Christ alone."
The covenant of grace was administered under the
old dispensation by promises, prophecies, sacrifices
. . . and other types foreshadowing Christ. Under

the gospel dispensation this covenant of grace is
administered by "the preaching of the Word and
the administration of the sacraments of baptism
and the Lord's Supper." (C.o.F. Vll.v.vi). As
the throne of David typefied Christ reigning at
the right hand of God (B.C. 0.8), so the Taber-
nacle and the Temple foreshadowed His High
Priesthood in the heavenly Tabernacle that God
pitched, not man. When the antitype has come
the types pass away. Hence it is no more proper
to re-build an Old Testament typical ritual than
it is to re-establish a Jewish throne of David. The
Scottish Covenants explicitly condemn the conse-
cration of earthly altars. According to Presby-
terian Worship the altar is in heaven where the
High Priest offered His one sacrifice for our sins
to the Father and where He ever liveth to make
intercession for us. According to Romanism the
Eucharist is a sacrifice for sins, according to
Protestantism it is the supper of our Lord; accord-
ing to the former it is celebrated on an altar in a
church building, according to the latter the supper
is served from the Table of the Lord; according to
the former the Priest offers this sacrifice, accord-
ing to the latter a minister serves a Table. For us
the Communion is not a sacrifice administered at
an altar by a Priest, but a sacrificial meal, based
on the one sacrifice for sins made once for all by
the High Priest of our profession, celebrated at
the Table of the Lord, ministered to the priesthood
of all believers by teaching and ruling presbyters.
Loyalty to our Lord Jesus Christ calls on us to
oppose any plan which diminishes His sole and
sovereign glory as Prophet, as Priest and as King.
(3) We wor.ship and pray by the help of the Holy
Spirit. Thus, worship moves from the Godward
pole to the Godward pole by the way of Christ.
By the inspiration of the Holy Spirit Presbyterians
seek to worship the true God in the new and living
way Christ hath opened for us. (4). "The accept-
able way of worshipping the true God is insti-
tuted by Himself, and so limited by His own re-
vealed will, that He may not be worshipped ac-
cording to the devices of men, or the suggestions
of Satan, under any visible representation or any
other way not prescribed in the Holy Scriptures"
(C.o.F. XXI.i). As Barth points out in the Gifford
Lectures, a religious masterpiece is one thing,
perhaps the Jesuits have wrought out the most
magnificant masterpieces of religious worship that
the human mind has ever produced; but the
obedience of the Christian faith is a different
thing. Under the Episcopal mei'ger we shall be
saying that every visible representation that the
highest Anglo-Catholic can devise may be used in
our worship: altars, chalices, candles, incense, holy
water, reservation and adoration of the sacrament,
genuflections and invocations to the Virgin, pray-
ers for the dead, et.al.

I love the old Episcopal Prayer Book, one of
the great monuments of the Reformation. And I
have many dear friends and relatives in the
Episcopal Communion. However, Queen Elizabeth's
position that the Church may introduce into the
worship whatever she wishes has brought the
Roman Catholic cult into the Church of England
and will bring it into our Presbyterian fold under
the proposed merger. The old Prayer Book speaks
not of an altar, but of the Table of the Lord. The
first church built in this country, the Church at
Jamestown, had a walnut table. But the High
Church is modifying the Prayer Book and even
more the ritual until the worship is often only a
step from Rome. Are Presbyterians ready to sur-
render the Reformed Reformation and the Scot-

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

tish Covenants by bringing into our Church the
Anglo-Catholic worship that has the priest, sacri-
fice and altar of the Roman Catholic rather than
the minister, supper and table of the Presbyterian?

The highest function of the Church is to worship
God and the higher purposes ought to control the
lower. Why then ought one to bring fundamentally
divergent forms of worship into a governmental,
structural uniformity or into an external organi-
zational unification? Is such an effort not an in-
version of values, a treating of the lower as more
important than the higher, a placing of the visible
above the invisible, the horizontal above the
vertical, the manward above the godward? After
all Presbyterians may be expected to remember
the Presbyterian doctrine of the unity of the
Church. According to our official statements the
Church is one invisibly and one visibly, and this
visible unity is not destroyed ' by either congre-
gational or denominational divisions. The invisible

unity is maintained by the presence of the Holy
Spirit, the visible unity is marked by the preaching
of the Word and the administration of the sacra-
ments. We recognize the Episcopalians as truly one
with us in the Body of Christ by the presence of
the Holy Spirit in their communion, we accept
them as truly one with vis in the visible manifes-
tation of the Body of Christ by inviting them to
preach the Word from our pulpits and to com-
mune with us at the Table of the Lord. These are
the Divinely ordained expressions of Christian
unity. We also rejoice in the essential unity of
interpretation found in the Thirty-nine Articles of
the Episcopal Church and in the Westminster Con-
fession and in our agreement with these brethren
in the acceptance of the Apostles' and Nicene
Creeds. However, in view of our differences from
them as to orders and as to Anglo-Catholic worship
it is an anomoly to set up a governmental uni-
formity or an organizational unification.

Running On Our Reserve

By Rev. Samuel McPheeters Glasgow, D.D.

A church can not run indefinitely on its reserve.
It must constantly build a new supply or face
decadence.

Our Church today is moving on the momentum
of other days, on its accumulated reserve. That
reserve has been born of essentially humble and
, sincerely simple godliness: godliness in heart, in
home, and in life.

There are certain elements that have contrib-
uted to this reserve which we may helpfully re-
view. First, tliere is a sincere faith in the thorough-
going integrity of the Holy Scriptures. A reverent
approach to the Revelation as the single and only
infallible and final rule for life, inspired by God.

Further, there has been an humble acceptance
of God's estimate of the tragedy and power of
Sin. Its devastation can not be over-estimated: its
power to destroy spiritual interests in human life
IS primary. Thus a constant emphasis is clearly
found throughout the Scripture.

There has been also a sincere belief, without
apology, in the Bible estimate of the Blood. The
Blood, which is the life, marked the sacrifice of
our Lord Jesus Christ. This sacrifice in which our
Lord yielded Himself up as the victim, is funda-
mental to our receiving forgiveness and being ac-
cepted at the hands of a holy God.

Our Church has long held an intelligent and
positive approval of the Atoning Sacrifice of Jesus
Cluist as the rock foundation of our hope. We
are not speaking of some theory of the atone-
ment, but rather of the Bible-supported and Bible-
declared fact of the vicarious, substitutionary
atonement of Christ on the cross for sin. Re-
peated and inescapable reference throughout the
Scripture to this cardinal belief, bulwarks every
believer's heart and mind. So central has this
Bible fact, of the vicarious atonement, been in
our Church throughout its high history that our
S greatest minds and clearest and strongest theo-
logians have been its humblest and most devoted
proponents. They have proclaimed it with united
voice to each recurring generation. So funda-
mental and controlling has it been in our system
of thought that all refinements of Christian belief

and practical applications of Christian living must
wait upon its acceptance and operation in the
human heart.

This passion and practice still holds in our
Church. Much of our leadership is clear and de-
voted therein. Its emphasis, however, is being wa-
tered down. The view that it must be constantly
in the center of our faith, is paling.

We must recapture the primacy of this doctrine
of the Vicarious Saviour. If we in any fashion
adjourn this cardinal and controlling Word of
God our people will suffer tragic loss. Whatever
we may give tliem in its place will be inadequate
and they will gradually and certainly perish.

Possibly this picture will make manifest the
poignant necessity of Christ's vicarious atonement
for lost men. High in the mountain lands there is
a full-flowing abundant spring of clear, pure
water. Pipe lines carry this water down to the in-
habitants living and toiling in the valley below.
Tlie fathers of the valley were wont to plan and
build and maintain, as a prime obligation for the
life that looked to them for leadership, these pipe
lines. They brought the life-giving water from the
hills to the people. The community grows, the
fathers have been caught with the movement to
equip every house with more than one spigot, with
better bathing facilities, and with many refinements
of gadgets and appliances connected therewith.
The pipe lines, however, have not been increased
with the population. Some of the older lines have
become worn and useless. The flow of water has
been gradually diminishing. What value is there
in multiplied and perfected gadgets and appli-
ances in every house if the connections made with
the spring are failing? If their number and ca-
pacity is inadequate?

What the people need, yes, what they must
have in the valley, is water. And in soui values
what man needs is the Water of Life, that in-
dispensable essential.

That there shall be refinement in the application
of Christ to life, is to be expected and devoutly
desired. That there shall be improvements and
definite changes in methods and means, is also to

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

be expected and desired. But there can be no "ap-
plications" nor any use of "methods" and "means"
unless there is life. And life, spiritual life, comes
to man from God. This life comes only by the
work of the Holy Spirit in regeneration. Regener-
ation comes only to those who believe in Christ
as He is offered to us in the Gospel; and Christ is
offered to us in the Gospel as the Lamb, the slain
Lamb, the Atoning Sacrifice, bearing the sin of
the world.

In view of these simple, cardinal facts the
Church can well continue to address itself with
primary passion to the clear and winsome procla-

mation of the Gospel of Grace. No emphasis should
transcend the emphasis we place upon salvation,
the salvation from sin which men fundamentally
need if they are ever to find fellowship with God
in Christ.

With more than half of our nation absolutely
without any semblance of any connection with
any religious movement, it looks as though the
pipe lines from the springs of living water are far
from adequate and that emphasis on gadgets to
the growing neglect of the life lines can only
eventuate in one issue — more people will die of
thirst.

Japan Forgot To Remember

By Tom Olson

In Now

It is Walter Kierman, International News
Service staff correspondent, who recalls the Nip-
pons' words: "Japan never will forget!"

The earth had stopped rumbling, the gigantic
waves had receded but weird tongues of flame
still danced in the ruins of Tokyo and Yokohama
when that message was received in 1923 by the
American Red Cross.

"Japan never will forget!"

Almost one hundred thousand lay dead in the
streets or in the embers of their homes, many
thousands were homeless, orphaned. Disease and
despair rode hand in hand through the land. And
then came a parade of ships.

Ships from America — ships loaded to the water-
line with food and clothing and medical supplies
and volunteer workers.

"Japan never will forget!"

The American Red Cross did the job, did it with
ten million dollars out of the pockets of the peo-
ple of the United States — people to whom the gol-
den rule was something more than just a printed
line on a page.

The date is written red in Japan's history —
September 1, 1923. First the earth quaked and
trembled, gigantic fissures opened, screaming whole
populations tumbled into the yawning caverns.
Then fire to scourge those who survived the first
shock and a tidal wave to add supreme misery.

Nippon was beaten, desperate, bewildered. It
seemed as though those who had survived quake
and fire and water must perish of starvation or
disease.

But they didn't. The American Red Cross — the
big heart of America — saw to that.

Ten million dollars to save a stricken people.
Ten million dollars to build a potential world
power.

"Japan never will forget!"

But despite Japan's reiterated promise, she did
forget — or else she is guilty of something worse
than forgetfulness — that of returning vengeance
for mercy.

For the surprise attack on Pearl Harbor oc-
curred while Japan's emissaries still were confer-
ring with Secretary Hull.

Japan's sea and air ships brought death to
thousands. Japan hoped to knock out the Pacific
bases in the first surprise blow, the navy secre-
tary said.

Word even comes that Japan will yet force the
United States to its knees to beg for mercy!

That is sufficient, for the present, on Japan's
forgetfulness of p~kst mercies. Let it remind us of
the possibility of even greater forgetfulness on
our part.

The Lord said of His people Israel: "My people
have forgotten Me days without number." (Jer.

2:32.)

Despite all His goodness and mercy to them in
delivering them from the tyrant Pharoah and giv-
ing them His law, and bringing them into a land
flowing with milk and honey and raising up pro-
phets, priests and kings to lead them in His way —
they forgot Him!

Despite their reiterated promise, "All the words
which the Lord hath said will we do" (Exo. 24:
3-7), they forgot Him!

And what about our attitude toward "the living
God, which made Heaven, and earth, and the s
and all things that are therein . . . Who has not
left Himself without witness in that He did good,
and gave us rain from Heaven, and fruitful sea-
sons, filling our hearts with food and gladness?"
(Acts 14:15-17.)

Have we forgotten the God Who so loved the
world that He gave His only begotten Son that
whosoever believeth in Him should not perish but
have everlasting life?

"Remember that Jesus Christ of the seed of
David was raised from the dead, according to my
gospel," said the Apostle Paul. (II. Tim. 2:8.)

There are those who are not only forgetting
Him, but going on in high-handed rebellion against
Him.

That God woyld bring us to our knees in con-
viction, contrition, repentance, and faith — not to
beg for mercy but to thank Him for His love and
mercy already extended. It is the goodness of God
:hat "leadeth thee to repentance." (Rom. 2:4.)

Now is the time to refresh one's memory and
sing:

"Then melt my heart, O Saviour,
Bend me, yea, break me down,
Until I own Thee Conqueror

And Lord and Sov'reign crown.

"Oh, make me understand it,
Help me to take it in —
What it meant to Thee, the Holy One,
To bear away my sin."

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Woman s Work

Edited By Mrs. R. T. Faucette

October Auxiliary Program
Assembly's Home Mission Season

Matthew 9:36-38:

But when he saw the multitudes, he was moved
with compassion on them, because they fainted,
and were scattered abroad, as sheep having no
shepherd. Then saith he unto his disciples. The
harvest truly is plenteous, but the labourers are
few. Pray ye therefore the Lord of the harvest,
that he will send forth labourers into his harvest.

"A Humble Prayer" Reads:

"I knelt to pray when day was done.
And prayed: '0 Lord, bless every one;
Lift from each saddened heart the pain,
And let the sick be well again.'

"And then I woke another day
And carelessly went on my way.
The whole day long I did not try
To wipe a tear from any eye.

"I did not try to share the load
Of any brother on the road;
I did not even go to see
The sick man just next door to me.

"Yet once again, when day was done,
I prayed: '0 Lord, bless every one.'
But as I prayed, into my ear
Therecame a voice that whispered clear.

"'Pause, hypocrite, before you pray;
Whom have you tried to bless today?
God's sweetest blessings always go
To hands that serve Him here below.'

"And then I hid my face and cried,
'Forgive me, Lord, for I have lied;

Let me but live another day

And I will live the way I pray.' "

— Author Unknown.

The Moving Multitudes

By Mrs. W. Frank Smith*

American life is characterized by movement. In
whatever direction one looks there are people
coming from somewhere, or going somewhere.
Very few appear to have a fixed or permanent
abode. People are moving from the farms to the
towns, from the towns to the cities and from the
cities to the suburbs. They are moving from set-
tled communities with established social and re-
ligious advantages to live in new and strange sit-
uations often without churches or moral restraints
of any sort.

It is possible that never in the history of our
country's settlement, certainly not since the move-
ment of the restless millions of home-seekers into
the Middle West fifty years ago, has there been so
large a migration of families from one section of
our country to another, as is now taking place,
and the cause of so much concern to those who
have the welfare of their fellowmen at heart.

Because of the mechanization of agriculture,
where a machine can do the work of many men,
thousands of tillers of the soil have been forced
to abandon the farm and seek other employment.
It is said that in the cotton country one tractor
can displace seven men, and that the cotton pick-
ing machine when perfected will displace as many
more. The machine, the drouth and soil erosion
have made migrants of at least two million peo-
ple, mostly "native whites" and descendants of
the rugged stock that has been the nation's
strength. They are now classified as "migrant la-
borers" who follow the crops and eke out an ex-
istence for themselves and families under condi-
tions far below the American way of life.

Here is one of the most pressing home mission
needs, and one that cannot be adequately met by
any committee or agency far removed from the
people. The Executive Committee makes clear in
its Annual Report to the General Assembly that
this is a responsibility of the Christian people of
the community to which these migrants may come,
remembering that "whoever solves the bread and
butter problems of the unemployed and dis-
advantaged groups of a nation will win their alle-
giance and control its destiny."

For years, even before America's entrance into
the world conflict as one of the United Nations
and the establishment of so many camps and de-
fense industries, a population movement into the
Southern States in ever increasing volume was
under way. The magnitude of the movement of
these uprooted millions is revealed in the fact
that one-half of the Presbyteries of our General
Assembly report camp communities and war in-
dustries of some sort and the presence of many
thousands of new people in their midst.

These pressing unmet needs sooner or later
reach the Assembly's Committee with requests for
additional workers and for funds with which to
provide churches and chapels and Sunday School
equipment. The committee's perplexity in this sit-
uation will be better understood when it is known
that the regular home mission income is barely
sufficient to sustain work already undertaken, and
which must be made secure before any advance
can successfully be made into new fields, no mat-
ter how urgent the need, or how important the
oppoi'tunity may be.

From the home mission standpoint this popula-
tion movement within our Assembly presents two
problems. There are depleted communities and
weakened churches on the one hand; on the other
there are overcrowded communities with their un-
churched multitudes. One is the responsibility of
caring for the remnants of church membership un-
able to carry on alone; the other is the responsi-
bility to provide for the religious needs of multi-
tudes who are moving into places that do not have
ministers and teachers and the ordinary religious
privileges.

In its 1942 Annual Report the Assembly's Com-
mittee makes this statement concerning the
Church's present home mission responsibility:

"Whether these new communities are to be per-

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

manent or temporary, the fact remains that vast
miiltitudes of these industrial laborers and their
families are in immediate need of religious and
moral help. In scores of places the local churches
and the Home Mission Committee of the Presby-
tery cannot touch the fringe of this enlarged re-
sponsibility and must have aid from the Assembly.
In the last analysis national defense is a question
of morale. Nothing sustains morale as does the
Gospel. Into these new communities come all types
of commercial evils and devices for family de-
moralization. The most worthwhile institution in
any community, whether new or long established,
is the Christian Church with Christ's message of
salvation and faith and courage and restraint."

It is this situation that makes the $250,000
Home Mission Emergency Fund, approved by the
General Assembly, to be raised in the Assembly's
Home Mission Season, so vitally important. The
home mission work which has been projected must
be sustained, and provision must be made to take
the Church into those places where it must be es-
tablished. These are the two basic services of Home
Missions, neither of which can be neglected, if the
Southern Presbyterian Church is to live and to
grow.

*Member of the Assembly's Executive Commit-
tee of Home Missions, Atlanta. Ga.

Mr. Chen Ghwen Sheng

By Rev. B. C. Patterson. D.D.*

The Chinese paper, "Tung Wen Pao," of Oc-
tober, 1941, has recently reached us. It carries a
memorial and photograph of Mr. Chen Chwen
Sheng, one of the most useful and best known
Chinese Christian workers of this generation. As
a youth he was a brilliant student, and when at
fourteen years of age, the time when Chinese
boys are expected to choose their life's work, he
begged his mother to give him the silver shoe that
she had saved to start him in his business career,
and allow him to use it and continue his studies,
she wisely gave it to him.

Later, as he was teaching school, our missionai-y
at Chinkiang, Rev. James Bear, saw him and went
in and called on him. Mr. Bear was a man of
transparent sincerity and great kindness, and the
young man's heart was won. He came to the Mis-
sion and taught Chinese. While there his heart
was won for God by Mr. Bear.

His chief work was as a writer. Two of his
books, "The Fourth Watch" and "The Robber's
Cave," were greatly used in early days. His lit-
erary style proved to the proud scholars that at
least some Christians were masters of a style that
they could not surpass, and he used it to clear
away the barriers of prejudice and hate.

He was an artist of no mean attainments. The
writer brought some of his water-colors to Ame-
rica, where they were mucli admired. However, it
Was as editor of the noted "Tung Wen Pao" that
he did his best work. The 1767th issue carries his
memorial. This paper was the child and pride of
our Dr. S. I. Woodbridge. Their lives were joined
in the editorship of this paper. Mr. Chen's books
have gone to "the four oceans." A noted disciple
of Jesus and a great man has gone to his reward.

*Retired Missionary of China, R.F.D. No. 2,
Staunton, Va.

Resolution In Behalf Of
America And Victory

Montreat, N. C, Aug. 16. — The following reso-
lution was unanimously adopted by the largest
audience of this season here in Montreat this
morning, when it was presented by Dr. J. P. Mc-
Callie, Chattanooga, Tenn., who had been appoint-
ed as chairman of a special committee to draft the
resolution :

Moved by the representative of a large group
of people attending the Southern Baptist Assembly
at Ridgecrest, N. C, a similar group of people at-
tending the Southern Presbyterian conference at
Montreat, N. C, appointed a committee to further
a movement in our Church to attempt to prevent
the use and evil effects of alcoholic drinks espe-
cially upon our young people and upon our military
forces. There are none of us who have not seen
this terrible curse with our own eyes and have
wondered at the tolerance shown toward it and
its possible effect on victory for America in this
great war by the Church, by the better citizens
outside the Church, and especially by our repre-
sentatives in Government who are responsible to
the people for victory, from the President, his
cabinet. Congress down to the last city or county
officer.

We cannot but feel that this tolerance and
indifference on the part of our representatives in
Government is due in large part to the attitude
of the Christian Church, its ministry, officers
and membei'ship.

We cannot expect the Government to deprive
our military forces of alcoholic drinks and reserve
them for the rest of the people who stay at home,
or for the workers in our factories producing war
goods. We believe therefore that we must begin
any effective cure of this great menace at home,
in our own midst, by first denying ourselves from
any use of alcoholic drinks by church members,
and then by unceasing effort strive to dry up
the sources of this traffic by government enact-
ment at least for the duration of the war.

To this end your committee recommends:

1. That every pastor and congregation in the
Presbyterian Church in the United States be urged
to pray earnestly that our members my rid them-
selves of his evil habit of using alcoholic beverage
in any form, even to the extent of what may seem
to them a great personal sacrifice; pray for our
armed forces daily that they be kept free from
this great evil; pray for our President, his cabinet,
and Congress that they may submit themselves
to God and do His will in this matter.

2. That this matter be brought to the attention
of the General Assembly's Committee on Social
and Moral Welfare with the urgent request that
they do all they can to further this movement to
reform in our own Church.

3. That we urge upon our own people that they
bring this matter to the attention of their own
congressmen, imploring them to do something be-
fore it is too late to prevent America's defeat
from within by this great curse of strong drink.

4. That we pledge ourselves here and now to
continue to do all that we can, each individually,
by prayer, by personal conduct, by persuasion, by
influence, by gifts, and by political action to pre-
sent the overthrow of our beloved land by drink.

5. That these resolutions be sent to our Church
papers for publication and that every other knov^n
means be used to aid the cause of temperance in
our land.

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

When Is A Christian Not A Christian?

By Rev. Robert F. Gribble, D.D.

The farther time carries us from the Pauline
Churches of the New Testament the more difficult
seems to become the question: What is Christi-
anity? Doubtless that is the reason why, — farther
becomes further, so easily!

Books have been written on the subject, and
are still being written, that by Rolls (1940) and
that by Morrison (1940) being the most recent
that I have seen. But we need no books to answer
our question, — no book save The Book. Much ado
might be settled by stressing this point. Out of
the maze, one question is to be asked: Where did
Christianity originate, from what source did it
come? It is beyond the scope of this paper to
inquire: Did man originate it? The object here is
to know the mediate source whence it derives.
Was Christianity known by that name before the
time of the Lord? Is it to be found in any litera-
ture other than the Bible? References by Roman
historians are negligible in this connection. The
only possible answer is that Christianity comes
from the Bible. Surely none can gainsay this; but
on this hangs much. There are "Bible Christians":
can there be non-Biblical Christians? The latter
seems to be a contradiction in terms, as this article
purports to show.

The Bible does make claim to supernatural
origin; but such matter is not the immediate con-
cern now. Its nature and history argue it beyond
the human. But apologetics is not the purpose of
this paper. Speaking in general terms, Christianity
is doctrine and life according to the Bible. And if
one asks about a Christian, the simplest possible
definition is: A Christian is one who accepts the
Lord Jesus Christ as his personal savior from sin
and endeavors to live accordingly. This I should
say is the Christian at minimum.

There is a possible distinction between being
saved and being a Christian. The Bible nowhere
states that to be saved one must be a Christian,
although we are not wrong in taking the two as
synomymous. It is true that the use of the term
Christian is surprisingly scarce in Scripture. And
to be a Christian, means certainly to be saved. As
an example of what I mean, I cite Abraham: he
was saved but he could hardly be classed as a
Christian in the New Testament sense. And babes
in Christ are saved, though knowing very little
about Christianity. Also it is entirely possible for
an adult believer to be saved without accepting
the full content of the Gospel. He may know or
even accept but little doctrine: it is his attitude
towards the Lord Jesus Christ, and not his dispo-
sition towards miracles, inspiration, etc., which
entitles him, on God's authority, to salvation, —
this, along with his will to live the Christian prin-
Iciples. We receive such a man into the Church,
and we call him a Christian. He may not be
"orthodox"; but whatever he lacks of being a
urown-up Christian is chargeable to his ignorance
and not to his antipathy. Stopping at the point
of confession, his being saved could not be authori-
tatively challenged. We may have our doubts. But
there are theoretically "minimum Christians."
(Who wants to be one!). On the other hand, the
individual who learns the content of Christianity
and yet rejects these as the fundamentals of the
faith, because they are unreasonable, or antiquated,

or in his judgment untrue, seems plainly to forfeit
his claim to Christianity. As to how far he can go,
or how little he can accept, without jeopardizing
his salvation, God only knows.

Over against such cases is the complete Chris-
tian in the sense revealed in the New Testament.
There, to be a Christian means to accept the Lord
Jesus Christ and the full implications of such ac-
ceptance. Can it mean any less, now? What I mean
is that Christianity, in the light of the New Testa-
ment revelations, is a distinctive thing with clear-
cut tenets. Why else were the Epistles given to
men than to show this fulness of meaning, and to
provide for organization and extension on the
basis of the acceptance of a system of doctrine
growing out of and depending upon the elemental
factors in the beliefs of the earlier "men of the
way," who without being full-fledged Christians,
did yet by God's grace, find themselves in Christ.
For this, we read such expressions as "decrees,"
"truth in Jesus," "the faith," "rooted and ground-
ed in the faith," noting especially such word as in
found in the end of the Romans letter, "doctrine
which ye have learned (been taught.") Some then,
strictly speaking, fail of being mature Christians
because they do not know enough, others (ques-
tionably, and to be referred to later) because
they know too much! What I am saying is that
for a saved soul be too ignorant about what Chris-
tianity involves is one thing; but to be an ex-
perienced person claiming the Christian name and
at the same time being agnostic, or infidel, or
indifferent, or hostile,— one or all, in regard to
the Christian revelation, is quite a different thing.
In the latter case it is hard to believe that a so-
called Christian is a Christian. To cling to a
minimum of Christian doctrine, asking how little
one can accept and still be a Christian, is an atti-
tude unworthy of a regenerate soul.

Again, we must remember tliat a saved person
docs not make a Church nor constitute a safe
propagator of the faith once delivered. There is
life to be lived; there are temptations to be met;
there are vagaries of conduct and of teaching to
be encountered. There are many forces which may
easily snatch the seed from the hard ground. To
have a sure basis for organization there must be
standards, and these, if Christian, must be ac-
cording to the Bible. We keep coming back to the
Bible. There we stand and in that alone. Some
say that we should have no organization, but
merely believe as did the early disciples, and let it
go at that. But we reply that there was organi-
zation in the New Testament times; and people
who were unindoctrinated believers at the outset,
were instructed in the way. The New Testament
stresses this. Again I say, we are gauging our atti-
tude by the Book: to do less would be to repudiate
Christianity.

I can enter into unreserved Christian fellowship
with an undeveloped Christian. But when it comes
to organized Christianity, there must be commonly
accepted bases, a charter. Standards therefore be-
come requisite for the course of Christianity in
the world. For organizational and propagational
purposes it is required that there be a body of
recognized truth and standards of approved con-
duct. This, as above noted, is exactly what lies at

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

the heart, and is the raison d' etre, of the doc-
trinal and ethical content of the Epistles of the
New Testament. It is for this that we require doc-
trinal subscription of all officers. And anyone can
see that there must be a uniformity among those
who represent the Faith officially — a uniformity
of creedal subscription. So we say that anyone
can become a member of our Church who con-
forms to the Scriptural requirements, as else-
where noted; and we heartily trust that such an
one will come into full stature of belief and con-
duct, under the preaching of the pure Gospel by
the Minister, as by the use of the various means
appointed of God; but we are merely consistent
in saying that, by those in the orders of the
Church, there must be an ex animo and plenary
subscription to the system of doctrine which our
Church derives from the Bible, and which m its
cardinal factors all other evangelical bodies ac-
cept. There can be no real Christian fellowship
and no organizational relationship with those who
deny the historical and Biblical content of Chris-
tianity. "What part hath he that believeth with
an infidel?"

We have appealed to the Bible: to the Bible we
go. If the "disciples were called Christians first
in Antioch", we wonder why. If we can find the
answer to the question then, we shall have the
answer to the question now. My thesis is that
Christianity is a manner of belief and life accord-
ing to the Bible. Our object is not, by the prin-
ciples of human reason, to decide what Christianity
ought to be, but by the records of Scripture, to
find what it was, and is: no time element enters
into this matter.

Those notable folk to whom the name Christian
was given were people of conviction. For many it
meant suffering, persecution; and men do not
stand persecution for vague fantasies. We suppose
it to have been their conduct that drew attention
to them, the Roman soldiers stationed at Antioch
calling them by the distinctive name in derision.
It will hardly be hazardous for me to suggest
several items that were vital parts of their belief:
They were sinners, undone; God loved; the Lord
Jesus Christ, the Son of God, Savior supernaturally
came; He died for sin, a vicarious sacrifice. (Years
before this the Forerunner had certified the man-
ner and nature of the Savior's death: "Behold the
Lamb of God that taketh away the sins of the
world". And the men of Antioch were indoctrinat-
ed in the Old Testament Scriptures). In addition
they knew that their Lord had risen from the dead,
literally, physically, recognizably. (Here is the
point, much misinterpreted, of their words before
the magistrates, who "took knowledge of them
that they had been with Jesus." It was not their
conduct in winsome and Christlike living, but their
invincible testimony, by their boldness and readi-
ness to die for their conviction, that He was
alive!) And further these Christians of Antioch
believed miracles, and perforce, the Virgin Birth
of their Lord. If this seems too liberal a claim for
the early Christians, I remind the reader that the
Apostle Paul was in Antioch. And he vouched for
these data here noted . . . One may contend that
these beliefs were false: I merely emphasize here
that they were believed.

Again let me say, that Christianity is doctrine
and life according to the Bible (and in this order,
though men have tried to reverse it, or to obscure
the former by stress on the latter). This needs
expansion. The writer James asks: "Though a

man say he hath faith and have not words, can
(that) faith save him?" The answer of course is,
no. By inference, and oppositely, we may inquire
thus: If a man says that he has works (the good
life, whether by conduct or by vocal claim), but
denies the faith, do those works prove him to be
a Christian? The answer is, no. For even as one
can claim by actual confession and church mem-
bership to be a Christian, and yet be a son of
Beliel, so one can set forth on the basis of demon-
strative conduct that he is a Christian, and never-
theless be a child of Satan. Hypocrisy is readily
possible in either case. Let me expand this more.
It is not difficult for an observer to decide that a
fellowman is a Christian, judging by the life that
he lives; yet appearances may be deceiving. Some
persons may seem to have the spirit of God; but
the Devil himself could rate as a Christian on that
score! I cite the Apostle Paul, harassed by certain
false apostles who actually passed for bona fide
Christians, but whose spectacle he moralized by
tlie thought that "Satan himself is transformed
into an angel of light"! And we recall the record
of the Lord's words: "Many will say unto Me in
that day: 'Lord, Lord, have we not ... in thy
name done many wonderful works?' " So, it
cannot be works alone that count; and a Christian
walk and conversation do not necessarily argue
the reality of Christianity in a given case. Again,
if deeds are the only criterion then the Lord's death
is vain; if works be all of Christianity, then there
was no need for Him to die. Being a Christian
does require ethical conduct; but the reverse is
far from true. Nor does having the name, or
claiming it; automatically confer the grace. I re-
call a story from Lincoln the lawyer. He said to
a witness: "Let us suppose that a cow's tail is a
leg, how many legs does the cow then have?" But
when the witness said there would be five in such
case, the reply was: "Not at all; calling a tail a
leg does not make it a leg".

We will not likely err then, touching the works
side of what it is to be a Christian: Christianity
is too well-advertised and too supreme for hesi-
tation on that score. While Christainity cannot
claim all of the good that is in the world, yet
no good is foreign to it. And even Jews acclaim
our Lord the greatest ethical teacher, as do many
other non-Christian notables. Life needs no argu-
ment: it can be seen: and the world knows what
to expect of the Christian. The trouble is mainly on
the doctrinal side: to that we shall come in due
time.

Let me stress an order of priority. It is a kind
of chicken-or-egg-first problem. My answer is that
the works are second. Doctrine precedes life;
revelation is before conduct; faith is before prac-
tice. We can go back as far as Abraham, or even
Adam. It was because of the inside that the out-
side became. And whether in regard to life or
belief, God is the author. It is impossible for me
to believe what is taught by some as the "melior-
istic" idea in morals, viz., that all morality (works)
is but an evolution, and that there is no absolute
standard. The original word for conduct, whether
in Greek or in Latin, has at present an inseparable
connection with Christianity and the Bible. The
literal ideas have long since gone. "Custom" by
man, has not and does not make, nor can it now
produce, what civilization, at this time, knows
by the name of ethics.

It taxes credulity too much to accept the notion
that a system of conduct vsrhich is so diametrically

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

opposed to the common and native tendencies of
the human race, should ever have been devised by
man. And if forsooth, ethics is simply humanity
on the way up in the scale, on what basis and
by what logic can one explain the latter-day re-
vision to barnyard morality which some of the
present Benedict Arnolds approve! If it took gen-
erations of progressive effort to arrive at mono-
g:amy, on what grounds can explanation be given
for the twentieth century's atavistic retrogression
on the part of its so-called intelligentsia, to the
noviciate marriage and the host of other abortions
of moral integrity? No; Morals as doctrine, arose
in God. Because revelation is, morality is. But this
too is beyond our immediate subject.

Leaving the practical side we come to the
particularly doctrinal phase of Christianity. On
the basis of the former discussion, let us proceed
here on the assumption that we are dealing with
the adult Christian, not with the babe in Christ;
and we now have in mind Christianity as a system
of truth derived from and inseparable from the
Bible, as the basis for organization and evangeli-
zation, i.e., on broad lines, for "doctrine, dis-
tribution, and discipline". And remember this
system is not man-made; certainly it was not
devised in post-New Testament times. I do not
tarry for Biblical apology here. No book in the
history of human life and thought can, however,
compare with the Bible, in history, in content, in
preservation, in persistence, in popularity, even
though it appears that many look upon it merely
as a source-book for problematic discussions. In
passing I may say that it will be found true that
Christianity alone, and therefore the Bible, of all
the nine faiths of mankind, has definite allocations
and specifications of time and of place so necessary
to an historical religion, such as in the Christian
faith serve so clearly to differentiate it from all
the remainder. As I have said elsewhere: Christi-
anity is the historical faith. I repeat: We are talk-
ing about what we find, and as we find it. We
are saying that this and this only is Christianity,
if according to the Book. And further, to go out
of bounds again, since nian did not devise it, man
cannot revise it.

Nominal Christians differ about the Bible. That
is unquestionable if deplorable, from the evangelical
standpoint. But neither is this matter, vital as it
is, before us now and here. Men say that they do
not like the Bible's content: that does not alter
the case. They may not believe that which is
written, they are not compelled to. The Book may
be unacceptable, it may hurt the pride of man:
that seems inevitable, seeing man's inordinate self-
importance. But with this we have nothing to do.
We are looking for Christianity. We may neither
agree nor accept; but what we find, we must take,
if it is to be Christianity according to the Bible.
That is our original proposition. It would be as
preposterous for a man, seeking the beliefs of Mo-
hammedanism, to refuse the teachings of the
Korean, as for one searching for Christianity to
reject the Bible as the basis of his search.

As I was saying, it must be quite evident that
not all pious folks are on that account necessarily
Christian. There are counterfeits, and there is
inertia: these explain much. In the Near East, one
stopped on the street and asked if he is a Christian,
answers: "Certainly: I'm not a Mohammedan". But
Christianity is not so negative as that. Is it com-
mon sense, — the matter of charity and of tolerance
does not enter here, to call a man a Christian who.

exercising choice, rejects the authoritative Bible
as the only source of what we know as Christi-
anity? When one party denies what the Antiochian
Christians believed, or, — if one makes any distinc-
tion between their beliefs and the modern evan-
gelical, when one group rejects the Trinity, the
Lord's Deity, salvation by faith, the blood atone-
ment, the literal resurrection, etc., and when oth-
ers or another group affirm these to be articles of
the Faith, surely it will not neessitate a Philadel-
phia lawyer to decide that they cannot both be
Christian. The only court of appeal is the records.
For it cannot be too strongly stressed that Christi-
anity is an historical faith growing out of and in-
dissoluble from historical facts that took place
objectively in the world of history. To deny this
is not only to give up Christianity: it is to forsake
sanity.

I can be, and I wish to be, as tolerant as any-
one: what I here plead for is integrity of thought.
When the Apostle Paul rejoiced that the Gospel
was preached even of envy and strife, by which
men sought to add affliction to him, he was mani-
festmg tolerance; but when he uttered an anathema
against those who preached "another Gospel"
(which he hastened to state was "not another,"
referring to those who denied the true and only
Gospel) he was simply and necessarily maintaining
pure Christianity. Neither be, nor any, had or has,
the right to change or allow it to be changed, and
retain the name.

What I insist on is the thought that Christianity
is a trade name: it is copyrighted. Therefore none
has the right to use it who does not employ it in
the same sense as taught in the source-book from
which it has been mined. That is, if any scheme or
system or body of doctrine or manner of life, or
all combined, omits any vital fact, as being nec-
essary to Christianity according to the Bible, or
discredits any clear Apostolic teaching based on
such fact, then such scheme or system or body of
doctrine, cannot on any honest procedure, be called
Christian. There, it seems, should be an end of
the matter. To show that I am not violently
partisan, let me say that I am not here stressing
the historicity of the Gospels, nor the general
reliability of the records whether of the Old or
the New Testaments. Let a man say if he will
that the Bible is false, that its history is untrue,
that its doctrines are impossible, its teachings pre-
posterous. But still let him grant my primary as-
sumption, viz., that Christianity is a system ac-
cording to the Bible. Again I appeal to common
sense, to Consistency, to honesty. What is not ac-
cording to the Bible is not Christianity. It may be
beautiful, and attractive, and aesthetic, and appeal-
ing to the natural man; but it cannot by any
argument be proved Christian unless it is based
on, and is in accord with, the only historical and
original and unique Book which is the one source
out of which the historical faith called Christianity
is derived. That ought to be final.

There will be no danger of our missing the
place where Christianity is found: Christians may
differ touching its content somewhat; but the
creeds of Christendom and the evangelical Churches
should be competent interpreters. Christianity was
erected on and is written around certain facts.
These facts, whereas they may be beyond proof
or disproof by arguments based on present-day
factors, are yet sufficiently accredited as facts;
and at any rate, they are in the Bible; and that,
for our purposes, is sufficient. Along with these

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

facts, and indisseverable from them as the basis,
certain doctrines were projected. And also Chris-
tian life was indissolubly associated, and indeed
impossible, apart from them, and from their pre-
liminary facts. Now among these facts and
doctrines are: God, in all the richness of His
Scriptural character and Trinity, with the doctrines
arising from such realities; the Lord Jesus Christ,
His Son, Virgin-born, Deity, sinless; the death of
the Savior in regard to sin, interpreted as vicarious
(and this being true of atonement both in the
Old and the New Testaments) ; miracles, as beyond
human nature, linking the earth and a super-
natural order; the resurrection of this Lord Jesus
Christ, literal, as being the capstone of the Faith,
with repeated stress on His return, also literal.
(In one of the only three times where the word
Christian is used in the New Testament, Acts 26,
the argument plainly shows that to be a Christian
means to accept the resurrection of the Savior,
that fact, as other data, being consonant with the
Old Testament. To say that the resurrection as
thus stressed was other than literal is trifling).

Now all of these data are set down in a body of
writing which men claimed not as their own product
but as of God. All were components of a Gospel
which the Apostle Paul maintained was "not after
man, nor received of men, not taught him save
by revelation of Jesus Christ". Gal. 1. These
factors, while not all plainly taught in the Old
Testament, are in no sense disparate to its con-
tents. And here Christianity centers. We may not
choose it; but whether we accept it or not, the
name and its content are unaffected. If we utilize
the name, that which it contemplates is inescapable.

One may substitute theory for fact, but it will
not be Christianity. Some may cut out the Virgin
Birth, but let them not call the resultant Christi-
anity. Eliminate the vicarious atonement, reject
the literal resurrection, say that He will not come
again, elaborate a Christianized rationalism; but
drop the distinctive name Christian. If we eliminate
its Biblical bases, nothing can make it Christianity.
It claims to be Divine. We accept it as such. We
are not ashamed of it: we stand in awe before it,
in grateful reverence for the God Who gave it,
the Lord Jesus Christ Who made it possible, the
Holy Spirit Who brings it to our hearts. Others
may scoff: we pray, giving thanks for something
which man did not, could not, would not originate,
and which he cannot change or destroy. The world
did not give it; and the world cannot take it away.

Such is the Gospel, such, Christianity, such, a
Cliristian. And now, having found these, I stand
by them. I have no quarrel with any. I think that
I am not in the least intolerant, nor uncharitable.
But as the pearl of great price, I have found
Christianity, or have been found by its Lord. It
may be hard on some who have thought themselves
Christians. But there is a true faith, and there is a
sure guide, and there is a reality to Christianity.
On that, I stand though the heavens fall. There is
no compulsion: there can be no trimming. There
is a body of faith founded on this new Testament,
in turn based upon the Old, the same being once
for all delivered to those who are saved sinners.
And such facts and such doctrine as is built on
these recorded facts are unaffected by time and
by philosophy and by learning and by science and
by discovery and by inquiry of man. It is unique,
satisfying, supreme, final. This is Christianity:
nothing other. There is perhaps much more: there
is certainly nothing less. And in historic phrase,
here we stand, God helping us we can do no other,
— and still claim to be Christian.

Religious News Of The Gamps

By Rev. Dan. T. Caldwell

"Is the young man Absalom safe?" This was a
cry of anxiety from the heart of a father whose
life was bound up in the safety of his son. This
question is echoed today in the heart of many a
parent whose son is in the service of our country.
While they may be far from physical safety, many
of the service men are safe in the truest sense,
because their spiritual welfare is being cared for
by 95 chaplains from our Church who are with
the Armed Forces, stationed throughout the South-
land and beyond the seas. In many of the camps
where we have no chaplains from our own Church,
we are grateful for the interest and splendid co-
operation of the chaplains of the Presbyterian
Church in the U.S.A. and the United Presbyterian
Church. All of these chaplains are doing what
many other ministers long to do, and they deserve
the best our Church can give them of sincere
interest in their work, and of definite prayer for
God's Spirit in their efforts.

That our chaplains are depending upon the
Church is shown by the many letters from chap-
lains: constantly coming to the office, requesting
the prayers of God's people.

* * *

"The feeling that my own Church is 'backing
me up' in this tremendous task is truly encour-
aging, and the help that comes to me from your
office from time to time is greater than you may
ever realize."

* * *

"The hours are long and busy ones, the task
technical and complicated, but if one will do his
best, the sun never sets but what you feel it is a
benediction for a much needed job well done. I
solicit the prayers of you all for those of us who,
m our humble way, try to minister to as cour-
ageous and inspiring group of men as ever rode
on 'Wings of Steel' over land and sea."

* * *

"Thank you for the support and interest of the
Council, and of our great Church back of you, and
imploring your constant pi-ayers."

* *

"It may be because they haven't anything else
to do while on the ship, but there is more interest
bemg shown in religious services. I wonder if the
reason isn't that they have had more time to
think. I believe it is. I pray earnestly that all
America might think through this crisis and come
to sensible and correct conclusions."

* * *

"It is new, but fascinating work, and I feel
fortunate in being able to help the men and at
the same time make helpful contacts, and talk to
them m interviews about their churches, their
faith, and both their physical and spiritual well-
being."

* * *

"Splendid morale among soldier students. Good
response by them to religious services . . . Very
busy and enjoying the work! I sincerely trust that-
our Church will launch out in a great Crusade of
Consecration and Evangelism, in order to keep
the Source Springs pure and wholesome."

* * *

Bible Class: What is perhaps the largest Bible
Class in the U. S. Army is at Fort Sill, Oklahoma.
It was founded by Chaplain Robert S. Woodson,
of Hot Springs, Ark., who still conducts it. It be-
gan in January of this year with a group of eight
men, and now has an enrollment of 100, with an

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

average attendance of more than 70 men each
Sunday. _^

Conferences: A conference for chaplains and
pastors near camps was held at Westminster En-
campment, Kerrville, Tex., July 10-11. The direc-
tor also spoke twice on Sunday, July 12, at Kerr-
ville. He delivered two addresses before the Wo-
man's Auxiliary Training School on July 14 at
Montreat, N. C.; addressed the Superintendents'-
Conference and the Associations of Religious Edu-
cation Directors on July 17-18 at Montreat, N. C.
He also presented the work of the Training School
of Woman's Auxiliary, Synod of Virginia, on July
29, at Massanetta Springs, Va. A conference for
chaplains and pastors near camps will be held at
Montreat, N. C, on August 20-21. Dr. B. R. Lacy
will speak and also lead the discussions.

* * *

Churches: Many of our churches adjacent to
camps are continuing their good work for the ser-
vice men, and many of those in new camp areas
are anxious to undertake some work if funds can
be provided. We know that the service men ap-
preciate what the churches are doing for them,
and the churches are grateful for the aid given by
the Council in their programs for the men. One
of our pastors in Texas writes: "Without the aid
received from the Council, our service would be
greatly curtailed. Miss Starr's services are increas-
ing in effectual contacts ... I do hope the pas-
tors report the men to you or to us; it is difficult
and embarrassing to make a man feel welcome
when he has been in camp more than a year and
we had not found him."

* * *

"Last night we had over 100 service men at our
devotional service. Every seat was taken and we
had to bring in chairs to accommodate them. We
never have any difficulty getting as many men as
we can accommodate. At the party last night we
had about half a dozen Georgia men, and the rest
were from above the Mason-Dixon Line, and how
they did go for that 'Georgia watermelon,' which
was raised in Florida! ... In the devotional ser-
vice we had wonderful singing, which leads me to
believe that most of the men came from churches
up North." Memorial Church, Columbus, Ga.

A minister once remarked that it was a strange
fact that nearly everything that everyone else
prayed for, the Apostle Paul ignored. Also, he
noted, that what Paul prayed for nearly everybody
else forgot to include in their prayers. This leads
us to the question, how should we pray for a
spiritual awakening today? When the minds of
men are distraught with the responsibilities and
the burdens of war what shall we do who long for
Christ to be brought to men? When we are in the
midst of a world, over two-thirds of which is still
pagan, along what lines shall we direct our prayers
that the kingdom may truly come?

Where shall the burden of our prayers rest and
for whom shall we pour out our hearts in inter-
cession? Certainly we would say that these prayers
should ascend for the unsaved, and yet, the New
Testament with a few exceptions, has little to

"Hundreds of soldiers and their families wor-
shipped in the First Presbyterian Church during
the month of May. On Mothers' Day every soldier
who attended morning worship was invited for
dinner to some home in the congregation, and
after evening worship on the same day several of
the mothers who had boys in the service else-
where, acted as hostesses during the Fellowship
and Social Hour . . . The Woman's Auxiliary
continues to make calls upon soldier families, and
we find that this point of contact is valuable, not
only to the strangers in our midst, but to the
Church as well." Hattiesburg, Miss.

* * *

"The men are training on increased hours often
now, and that includes a lot of Sundays. It not
only becomes harder to see them when they are
in the field, but also hard for them to visit us.
However, when maneuvers do start, I intend to
take groups of young people out in my car and
conduct hymn-sings and short worship services at
the different bivouac areas io the woods. Nothing
works out so fine as a song service under the
stars on maneuvers." First Presbyterian Church,
Alexandria, La.

Negro Work: "We first started our work at this
base by inviting the soldiers out to church in mid-
week service. After service we would serve them
refreshments, and this in turn encouraged them
to attend church. Then I would visit the camp and
talk with groups about God's word, as well as
their condition. Being near the base, quite a few
of them visited this town, and I put myself in the
way to make every contact that was possible. Once
a month we give a program that is sponsored by
our young people, and invite as many as we are
able to serve after our vesper service is over. I go
every Thursday afternoon at 6:00 o'clock and
preach, and once in a while we pick up a group
and go to some of our white churches that they
may sit in on the service ... I am determined,
by the grace of God, to do my best for His
Kingdom. You may count on us." From one of
our Negro ministers in Snedecor Memorial Synod.

Director of Defense Service Council.

affirm about such prayers. Paul prayed for the
Christ — rejecting Israel of his day with an almost
unmatched fervor and devotion, as recorded in
the ninth and tenth chapters of Romans, "Brethren,
my heart's desire and prayer to God for Israel is,
that they might be saved." Again he urges Timothy
to pray for, "all men", for "kings" and for, "all
that are in authority". Our Lord in His high
priestly prayer in the 17th chapter of John de-
clared "Neither pray I for these alone, but for
them also which shall believe on me through their
word, that they all may be one." It might be said
and correctly so, that these were, in part at least,
prayers for the unsaved. The God who wills that
all men should come to repentance would certainly
have us pray for the unconverted wherever they
are. The wan'ant, however, seems to be by impli-
cation rather than by direct command.

Prayer For Awakening

By Rev. R. W. Cousar. D.D.

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

The early Church Christians in Jerusalem seem
to have prayed largely for fresh courage and bold-
ness to deliver their testimony, rather than directly
for the conversion of the world of unbelievers
around them. They seemed eager for the dynamic
to effectively tell their story and vividly witness
for Him who died and rose again. In the midst of
threats and attempted intimidations they very
earnestly voiced the application "And now, Lord,
behold their threatenings : and grant unto Thy
servants, that with all boldness they may speak
Thy word". (Acts 4:29). It was Paul who re-
peatedly asked his friends to pray for him that he
might be "Given utterance" to boldly proclaim
God's message to a dying world.

The church's need today would seem to be for
more boldness and clarity in delivering her message.
In short, the need would seem to be not so much
for the capacity to pray for a needy world as for
the power to make luminously plain the gospel that
redeems wayward sinners. What we would like to
make clear is that the burden of our Lord, the
burden of Paul and of the rest of the Apostles
was for the believers, or, the church, if you please,
that it might be aroused to the light of its privi-
leges and to discharge the weight of its responsi-
bility as an effective witness in the world.

The second great burden of the Apostles was for
greater reality in their own inner spiritual ex-
perience. The living water must break forth afresh
in new surges of blessing if the deadness of tYie
parched ground of the soul would bring forth life
again. To this end the Spirit of God must be re-
leased with increased intensity within the human
heart if there would be produced the fruits of a
living faith.

Chas. G. Finney in his, "Revival Lectures" says
in his quaint way, "All beings have a right to
complain of Christians who are not filled with the
Spirit. You are not doing work for God, and He
has a right to complain. It is in vain for a minister
to try to work over your head. Ministers often
groan and struggle, and wear themselves out in
vain, trying to do good where there is a church,
who live so that they do not have the Spirit of
God. Thus you may tie the hands and break the
heart of your minister, and break him down, and
perhaps kill him, because you will not be filled
with the Spirit".

It is small wonder that Paul prayed for his
Ephesian friends, "To be strengthened with might
by His Spirit in the inner man". In a similar view
he pleads for the Colossian Church members that

THE BOOK OF JONAH
History Or Allegory

By Rev. Daniel J. Currie, M.A.*

Once I heard a young minister say he was not
sure whether the Book of Jonah is history or alle-
gory. I did not ask him why he had doubts, but
his statement set me thinking. I wonder why he
doubted.

Was it because there are in the book miracles
of a most unusual sort? There are such miracles
recorded there. We read that Jonah was swallowed
by "a big fish," "whale" it is said in the New
Testament. So far as we know no other man had
such an experience. Some say that a whale can
not swallow a grown man. As a matter of fact it
is known and recorded that a horse was once swal-
lowed by a whale. Certainly then a big fish could

they might be "Strengthened with all might accord-
ing to His glorious power." He wanted them to
have a genuine vision and experience of the fact,
"That Christ may dwell in your hearts by faith",
"And to know the love of Christ which passeth
knowledge, that ye might be filled with all the
fulness of God." Paul's hunger for his fellow
Christians was one for reality for knowledge and
for power. But always keep in mind that it was
mainly for the church that he prayed.

Can we believe for a moment that Church mem-
bers would go fishing Sunday morning or loll
around in their homes on a hot day reading the
comic strips rather than to gather in the house
of the Lord, if they really knew the Spirit of
power? If the truths of our Christian faith were
burning realities then there would be a much
smaller percentage of "fair weather", "dull head-
ache" Christians resting at home Sunday morn-
ing, at the hour of worship. Many of them would
not only refashion their ways Sunday morning but
would go where they could teach in an outpost
Sunday School in the afternoon. They would have
a genuine hunger to serve somewhere and to bear
their witness to dying men. They would seek men
ajid women and young people in their daily haunts
and at their daily tasks in order to win them they
would

"Weep o'er the erring one. Lift up the fallen,
Tell them of Jesus, the mighty to save."

The greatest burden it would seem, therefore,
must be for a church not yet half aroused, that
lacks spiritual insight and a passion to serve,
Tliere must again be the soul travail that cries out,
"For I would that ye knew what great conflict I
have for you, and for them at Laodicea and for as
many as have not seen my face in the flesh, that
their hearts might be comforted (braced), being
knit together in love, and unto all riches of the
full assurance of understanding, to the acknow-
ledgment of the mystery of God, and of the
Father, and of Christ," (Col. 2:1,2). Would to
God there might be one such church today fully
awakened to lead the way with not only a Spirit-
filled minister, but Spirit-filled members to bear
the witness with power in your day and mine! To
this end must we pray!

* Pastor of the Central Presbyterian Church,
Cliattanooga, Tenn.

liave swallowed Jonah. And remember too that
God "prepared" that fish. Also it is said that
Jonah lived three days and three nights in the
belly of the fish and was then emitted alive on
land. So far as we know he was the only man that
ever had that experience. And it might be said
that Jonah could not have lived three days in
such close quarters. But the young, both of ani-
mals and mankind, live for months in quarters
just as close. But why balk at miracles in this
book? They are recorded in many other parts of
the Bible. Further, one who really believes in an
omnipotent God has no diff"iculty about believing
in miracles.

Did the young minister question the historicity
of Jonali because as some say "there is no con-
firmation of the conversion of Nineveh?" If Bible
it is made secondary to secular history. When
statements must be confirmed by human history,!

Sept. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

there seems to be a conflict between secular his-
tory and sacred history, it is secular history that
suffers. Belief in the Bible as infallible is not mere
credulity but fixed faith on which God's people
have ever built the house of their hope.

The real historic character of Jonah is seen in
three facts:

First, II. Kings 14:25 says of Jonah the king:
''He restored the coast of Israel from the entering
of Hamath unto the sea of the plain, according to
the Word of God — which He spoke by the hand
of His servant Jonah, the son of Amittai the pro-
phet." The Jonah of this passage is the same
plainly as mentioned in Jonah 1:1, "Jonah the
son of Amittai." Two historical characters are
named in II. Kings, Joash and Jonah, and the
latter is named again in Jonah. What plainer evi-
dence is needed?

Second, in Matt. 12:39-41 Christ Himself re-
fers to Jonah as a real person. The Scribes and
Pharisees had demanded of Him a sign. He told
them that no sign would be given them save the
sign of Jonah. He said, "As Jonah was three days
and three nights in the whale's belly, so shall the

Son of Man be three days and three nights in the
heart of the earth." Jesus here connected a fact
of past history with a fact of future history and
Jonah's being confined in the body of the great
fish was just as true in the past as was Christ's
burial in the years that followe.d. The meaning of
the Master's words is perfectly plain here.

Third, Christ declared in the same passage,
Matt. 12:39-41, that .the "men of Nineveh — re-
pented at the preaching of Jonah." That means
that real people repented at the preaching of a
real man, Jonah. No other interpretation can rea-
sonably be held

Our conclusion is that the Book of Jonah is not
allegory but true history as recorded in the Word
of God.

To question the historical character of Jonah
need not mean that one is unorthodox as to the
Presbyterian system of doctrine, but it does indi-
cate an attitude of mind toward the Word of God
that is very dangerous, dangerous to the doubter
himself and also to those he may influence.

* Stated Clerk of Florida Presbytery.

BOOK REVIEWS

The Christian Attitude
Toward War

By Loraine Boettner

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $1.00.

An unusually clear, logical, and realistic pre-
sentation of a subject of great interest and im-
portance to every Christian, not only during the
present world-wide conflagration, but as a guide
for teaching future generations both in the
church, the church schools, and the home.

As the basis for its necessity, the author out-
lines the growth of the modern pacifist movement
in the Christian world. This movement, while it
contains many sincere Christians, also shows an
unduly large proportion of its leaders to be so-
cialists, humanists, modernists, and many from
dissident elements in the country who do not even
profess to be Christians. It also clearly shows that
while all of the leaders of the movement seek dis-
armament, the actuating motives are entirely dif-
ferent. The former believe that armament, reduc-
tion promotes peace, while the latter group desire
the country to be defenseless for their own ne-
farious purposes.

In presenting the Scriptural teachings con-
cerning war, the author treats the Testaments
separately. There is little pro-pacifist argument
available in the Old Testament and the mass of
evidence shown is conclusive beyond a doubt that
God recognized the necessity of, and sanctioned,
sonae wars. For instance, in establishing the Jewish
nation. He Personally directed these wars through
His prophets, Moses and Joshua.

The strongest Scriptural basis and the greatest
argument advanced by the pacifists is Matt. 5:89.
"Whosoever smiteth thee on thy right cheek, turn
to him the other also." This verse is interpreted
to teach that within reasonable limits it is often
better to suff"er some injustice than to demand our
full rights and precipitate a fight. That Jesus Him-
self did not intend that this verse should be taken
literally is proven by His actions while being tried

by the Sahedrin. When struck, He did not invite
further abuse by turning the other cheek, but im-
mediately rebuked the offender. (John 18:22,23).
Jesus frequently confirmed the Old Testament as
the inspired Word equal with and not conflicting
with His teachings as set forth in the New Testa-
ment.

The author clearly brings out that the cause of
all war is sin, and war itself is but a symptom, of
the sin. Greatest war-causing diseases, of course,
are the sins of greed and selfishness. We must re-
cognize this fact and seek to control the symptom
while we fight the disease. How can this be done?
The answer is simple. How do we control crime in
this country? By the legal use of force. The prin-
ciple of a police force defending the property and
lives of a city, against lawless elements from
within, is identical with that of the amied forces
of a nation protecting the nation from lawless na-
tions who seek property or rights which do not
justly belong to them. And so to control the symp-
tom of war, the Christian nations should, in co-
operation with each other by arbitration, persua-
sion, or even force, require all nations to refrain
from acts of war.

As for the cure for the sin, the answer is the
winning of all nations to Christ for when Christ
rules the heart of man, there can be no greed,
selfishness or war.

This book should be a part of every church and
home library. — Col. D. R. Nimocks.

The Atonement

By Dr. Loraine Boettner

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $1.00.

It is heartening to one who accepts in his own
mind and heart the teachings of Scripture con-
cerning God, man, sin, salvation and especially the
Plan of Salvation to be brought into contact with
another who responds in like manner to the Word.

This reviewer has just had that happy experi-
ence in reading "The Atonement," by Dr. Loraine
Boettner. This is a book consisting of only nine

THE SOUTHERN PRESBYTERIAN JOURNAL

Sept. 1942

chapters — very readable chapters — all of which
are concerned with the great central thought of
the nature of Christ's work for sinners.

Dr. Boettner is thoroughly Calvinistic in his
treatment of this grand theme. Not only so but
he is thoroughly Scriptural. He sets forth with
clear, logical and convincing sentences and para-
graphs, the strong, faith-quickening and comfort-
ing doctrines of the Calvinistic system of The-
ology, which is to say, he roots his teachings deep
in the soil of the Scriptures.

One is impressed by his comprehensive grasp of
the Scriptures and his skill in the art of interpre-
tation of those Scriptures so as to make all their
light to converge upon the Cross of Christ linked
in an unbreakable union with the doctrine of
Divine Sovereignty. He speaks of election, of re-
generation, of justification, of adoption, of sancti-
fication, all of which issue from the Cross accord-
ing to the Divine Purpose. He speaks of God's
"peculiar, mysterious, infinite love for His Elect —
His Chosen."

Dr. Boettner draws very clearly the distinction
between the Elect and the non-elect. He faces
squarely the issue of eternal life for some and
eternal death for others. Yet, even as the Bible,
he holds out hope for penitent sinners. No one is
shut out from salvation by a hard and fixed man-
date or law. One sentence in his book reminds one
of Dr. Hodge's theology. "Christ's atonement is
sufficient to the salvation of the entire race; it is
efficient only for those to whom it is applied by
the Holy Ghost"; i.e., those who anchor their faith
in Christ.

Concerning the atonement. Dr. Boettner would
agree with Dr. Warfield: "The things we have to
choose between are an atonement of High Value
or an atonement of Wide Extension. The two can-
not go together." Dr. Boettner's thought in sub-
stance is this: "The Gospel is the Good News of
what God has done to save His people and not
merely Good Advice as to what men should do to
save themselves. It is the glad tidings that Heaven
is ours through 'Him who loved us, and gave Him-
self for us.' "

"The Atonement" is a great book which min-
isters, particularly, should find not only stimulat-
ing but instructive and reassuring.

Rev. J. F. Ligon, D.D.,

Pastor, First Presbyterian Church,

Columbia, Tenn.

"Our Priceless Heritage"

By Henry M. Woods, D.D., LL.D.

Published By The Evangelical Press, Harrisburg,
Pa. Price $2.00. To students in college, $1.50.
Dr. Woods has given us in this book, a scholarly
study of Christian Doctrine in Contrast with Ro-
manism. All Protestants should own and read this
book. This important subject has been neglected,
and there is widespread ignorance on the theme.
The author covers the involved issues thoroughly
and fairly. The principal topics discussed are: "The
Church of God," "The Church's Rule of Faith,"
"The Church's Head and Foundation," "The
Church's Object of Worship," "Apostolic Succes-
sion," "The Development of the Papal System,"
"The Sacraments," and "The Relation of Church
and State." From this partial list it is obvious that
Dr. Woods is dealing with living and pulsating
issues. This work is a needed corrective to many
who are prone to feel that there is no essential

difference between Romanism and evangelical
Christianity.

In the biography of Dr. Charles Hodge we find
a letter he wrote to Dr. Alexander, of Princeton,
giving his impression of France. He attended a
Roman Catholic Church at Havre and found the
priest giving instructions to about two hundred
boys on the necessity of the Sacraments. Com-
menting on what he saw, he observed: "It is no
wonder that the Catholic religion takes so firm a ^
hold of its votaries, since it is so faithfully in-
stilled into the minds of the young. I fear that in \
this respect Protestants are not as assiduous."
This is just as true today as the day Dr. Hodge
wrote it. This book of Dr. Woods' taught in our
Sunday Schools and Christian homes would make
our young people wiser and better Protestants. We
wish for this book of permanent worth, a wide
circulation. Let Protestants be as alert in spread-
ing our message to those who are not Protestant, '
as the Catholics are in spreading their literature
to the Non-Catholics. — John R. Richardson.

"And When You Pray"

By Grace W. McGavran

Published By The Pilgrim Press
Boston, Mass.

A very unsafe booklet purporting to be a guide
for prayer with children. Your reviewer under-
stands that it is recommended by our Religious
Education Department. If this report is correct, it
is a regrettable and deplorable fact.

Let the author speak for herself. Here are a
few specimens: "No, we shall not use phrases like
'God sends the rain'; and 'God gives us flowers.'
We shall leave that misleading, thought-tempting
phraseology out of our training, because it is only
a half-truth, and because it will lead children away
from the more glorious fact that weather is God's
even as the earth is the Lord's. He does not dis-
pense it like a druggist in answer to a person's
need; it is a part of a grandly ordered universe
in which we are to grow by the way we act when
its variety rises around us. God does not send
rain, sunshine, and storm."

"Yet in hymnal and prayer we continually teach
our children to utter a belief in the nature of
God's care of us which is bound to crumble under
the impact of fact. A good junior hymnal has the
lines, 'Who with His own right arm . . . shields us
from every harm.' Even a junior would call that
poetic license!"

We wonder how the authoress reconciles the
following statement with the Sermon on the
Mount: "It takes courage to refuse to give chil-
dren faith in a God who can absolutely do any-
thing. But from such a belief they can never rise
to the greater faith in God as He is, too great to
be able to do that which is of lesser worth. It
takes courage and patience and thought to guide
them to the greater understanding. But in that
greater, truer understanding lies their brightest
hope of a faith in God which will meet the experi-
ences of our modern world."

We also are at a loss to understand how this
booklet could be consistently taught along with
the Child's Catechism. The Catechism asks, "What
can God do?" It answers, "God can do all that He
wishes to do." For our part we prefer the Sermon
on the Mount, and the Catechism.

— John R. Richardson.

^^=THE SOUTHERN^^=

PRESBYTERIAN
JOURNAL

A Presbyterian monthly magazine devoted to the
statement , defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

"Entered as second-class matter May 15, 194-2, at the Postoffi ce at Weavcrville, N. C, under the Act of March 3, 1879."

Volume I — Numbers OCTOBER 1942 Yearly Subscription $1.00

REPLY TO OVERTURE FROM THE PRESBYTERIAN
CHURCH IN U. S. CONCERNING DOCTRINAL
BASIS OF THE FEDERAL COUNCIL

HEARTS THAT BURN

By Rev. J. Kenton Parker

TWICE KING

By Rev. Samuel McPheeters Glasgow, D.D.

"AN EVANGELIST"

By Rev. J. E. Flow. D.D.

THE ADVANCE BEGINS AT THE CROSS

By R. A. Lapsley, Jr.

WOMAN'S WORK

Edited By Mrs. R. T. Faucette

THE BIBLE . A CHRISTIAN . AND WAR

By Tom Glasgow

CONVERSION AND THE PULPIT

By Thomas C. Pollock

BAPTISM

By Rev. John Scott Johnson, Ph.D.

MEAN THINGS THEY SAID ABOUT JESUS

By Rev. W. W. Sprouse, D.D.

BROADCASTING OUR MESSAGE

By Samuel M. Zwemer, D.D.

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Thr Jourjial luis no official connection with the Freshyterian \Church in the United States.

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY, INC.
Rev. Henry B. Dendy, D.D., Editor — Weaverville, N. C.
CONTRIBUTING EDITORS

Rev. Edward Mack, D.D. Rev
Rev. Cecil H. Lang, D.D. Rev

I McP. Glasgow, D.D.
F. Grlbblc, D.D.

Charles C. Dickinson, Chairman
. Samuel McP. Glasgow, D.D.
S. Donald Fortson
. R. E. Hough, D.D.

. O. M. Anderson, D.D.
. W. W. Arrowood, D.D.
. C. T. Caldwell, D.D.
. Melton Clark, D.D.

Benjamin Clayton
. John W. Carpenter, D.D.
. Wilbur Cousar, D.D.
. John Davis
R. A. Dunn
. Ray D. Fortna

John W. Friend

. Graham Gilmer, D.D.

BOARD OF DIRECTORS

Rev. Wilbur Cousar, D.D.
Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.

ADVISORY COMMITTEE

Mr. Tom Glasgow
Rev. J. D. Henderson, D.D.
Rev. J. W. Hickman, D.D.
Rev. Daniel Iverson, D.D.
Rev. Albert Sidney Johnson, D.D.
Rev. Tohn Scott Johnson, D.D.
Rev. Wil. R. Johnson, D.D.
Rev. Robert King, D.D.
Rev. J. Frank Ligon, D.D.
Rev. Girard Lowe, D.D.
Rev. Joseph Mack
Dr. J. P. McCallie
Rev. F. T. McGill, D.D.

Wm. Chilas Robinson, D.D.
John M. Wells, D.D.

Rev. John R. Richardson, D.D.

Rev. Charlton Hutton

Mr. T. S. McPheetcrs

Dr. L. Nelson Bell, Sec'y-Treas.

Rev. W. H. Mcintosh, D.D.
Rev. A. R. McQueen, D.D.
Dr. S. B. McPheeters
Judge C. Ellis Ott

Mr. Charles A. Rowland
Rev. Harold Shields, D.D.
Rev. Walter SomerviUe
Major W. Calvin Wells
Rev. R. A. White, D.D.

Rev. C. D. Whiteley, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods

EDITORIAL
A Back Door To Treason

Prior to Pearl Harbor, pacifism was a menace
but its proponents at least had the right to advo-
cate their position. Today this situation is
changed. One would think that it would be clear
to all that an Axis victory will mean the restric-
tion of vital Christianity, abolition of missions and
the passing of those precious liberties which go
with the open Bible.

However, pacifism is not a dead issue, in-
explicable as it seems, and even at Montreat this
past summer there were those who voiced this un-
scriptural and dangerous teaching.

"Frankly, we in the Government are puzzled at
the attitude of some of you church people," a
F.B.I, agent said when making inquiry into the
background and beliefs of missionaries due to ar-
rive on the liner "Gripsholm." The Government
has a right to be puzzled. The Federal Council,
claiming to speak for American Protestantism, did
all in its power to sabotage our pre-war efforts at
preparedness. The Church has been compromised
by such actions and the loyalty of Christians has
been called in question.

That our Government means business was clear
when the F.B.I, placed an agent on the "Grips-
holm" for the trip from Rio to New York. This
agent found certain pacifists holding meetings and
urging others to join them in their position. When
the liner arrived in New York these leaders, to
their surprise and chagrin, were taken immedi-
ately to Ellis Island for questioning and investi-
.gation. There were no Southern Presbyterians in-
volved, for the missionaries of our Church have
not been pacifists.

However, open and "secret pacifism" are still
abroad and was in evidence in some of the con-
ferences at Montreat. Those in charge of these
programmes are evidently aware of this and it is
probable that another year will show a change.

One effect of our official connection with the
Federal Council is that the Council is now in a

position to send its representatives to our churchj
meetings. The representative at the Woman'si
Conference this summer gave some of the typicalj
teachings of this group which has done so much;
to thwart adequate preparation in America. This;
Journal again protests our connection with the!
Federal Council which has contributed so actively
to our delay in preparing for national defense and
which is today continuing to seek to dominate thei
thinking and activities of Christian people. Therel
is still no evidence that the fundamental principles
dominating the Federal Council in the past, and
with which so many of us disagree, are not still
the guiding policies of that organization.

Controversy is unfortunate but acquiesence in
a policy which means church and national ruin is
worse. Statements, such as were made this sum-
mer, to the effect that Japan and Germany were!
in some measure justified in their course, should]
not be tolerated. Those of us who have seen the
"New Order in Asia" and those now suffering
under the bestiality and brutality of the "New:
Order in Europe" have a right to protest.

Not only so, but the propaganda, already on!
foot, to minimize the punishment of these crim-
inal nations after the war, should have no place
in our Church. In taking this position we feel we
have the backing of the overwhelming majoritj
in our Church. It is the duty of this majority tc:
express its will through the proper channels.

— L. N. B.

When traveling alone we may choose th<
shortest and most convenient road, though it b(|
somewhat slippery and dangerous, provided Wf
are conscious we have prudence enough to guar(
against those dangers. But he must be a mercilesi
and unfaithful guide, who, knowing that a num.
ber of weak, thoughtless children would follow_ ii
his footsteps, should choose a path, safe to him'
self, but in which it was morally certain tM
greatest part of the followers would stumble anc
fall. — Erskine.

The Southern Presbyterian
Journal

By Rev. R. F. Campbell D.D/

In Our Mountain Work For August

Rev. Henry B. Dendy, D.D., is editor, assisted
by six contributing editors, two of whom are for-
mer moderators of the General Assembly, and all
of them well-known throughout the Church.

The Board of Directors, ten in number, includei
six ministers and four laymen.

There is also an Advisory Committee of twenty^
four, twenty ministers and four laymen.

The editor, in a preliminary statement, sayg
"We believe that the overwhelming majority of
our ministers are sound in the faith, but we also
feel that in the past they have not had a rallying
ground, a place to look for leadership, or a me-
dium through which they might find expression of
common views."

History repeats itself. In 1855, two young pas-
tors in Baltimore, Md., Thomas E. Peck, 33, and
Stuart Robinson, 39, launched a periodical undez
the title. The Presbyterial Critic, with the mottO,
"Truth, like a torch, the more it's shook it shines."

In the opening article, written by Dr. Peck, it
is declared: "Our aim is by discussion, and, if need
be by controversy, to explain and vindicate the
great principles of Christianity, with special refer-
ence to the life, posture, and active operations of
the Presbyterian Church . . . Among its purposes
is agitation, but not agitation for its ovm
sake . . . The torch shall be shook only that it
may shine."

Those of the alumni of Union Seminary who
are old enough, and fortunate enough, to have
in Dr. Peck's classroom, will remember that it i
a favorite theme of his that the times of danger
for the Church are not the times of earnest dif-
cussion and controversy, but the times of quies-
cence. He held that the price of sound doctrine,
like the price of liberty, is eternal vigilance.

We wish for The Journal a useful career in iti
purpose to defend and propagate the truth as set
forth in the standards and traditions of the Sou-
thern Presbyterian Church.

*Pastor Emeritus of the First Presbyterian
Church, Asheville, N. C, and former Moderator of
the General Assembly.

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

Reply To Overture From The Presbyterian Church
In U. S. Concerning Doctrinal Basis
Of The Federal Council

At the meeting of the General Assembly in
1942, held in Knoxville, Tenn., the following reso-
lution, introduced by Rev. John R. Richardson,
D.D., of Alexandria, La., was passed by practically
a unanimous vote:

"1. Whereas, the Federal Council affirms that
one of its aims is to develop interest in the World
Council; therefore, the General Assembly of the
Presbyterian Church in the United States hereby
petitions the Federal Council of Churches of Christ
in America to place itself upon the doctrinal basis
of a World Council of Churches; to place its secre-
tarial personnel upon this basis, and to call this
basis to the attention of each minister, speaking
under its auspices for its appropriate regard..

"2. In accord with her doctrine of the sufficiency
of Scripture, the Presbyterian Church in the United
States hereby declares that she does not accept
any pronouncement of the Federal Council, its
agencies or secretaries which go beyond the teach-
ings of the Holy Scriptures as part of the official
position or testimony of the Church as law or rec-
ommendations binding the consciences of her mem-
bers, but only as the opinion of representative
Christian gentlemen."

Submitted By The Advisory Committee To The
Executive Committee Sept. 18, 1942.

The Executive Committee of the Federal Coun-
cil of the Churches of Christ in America, having
given careful consideration to the resolutions of
the General Assembly of the Presbyterian Church
in the U. S. concerning the doctrinal basis of the
Council, records its understanding of the Council's
position as being in full accord with that of the
World Council of Churches. In the preamble to its
Constitution the Federal Council avows its faith
in Jesus Christ as "Divine Lord and Savior," which
is an affirmation of the deity of Christ, in keep-
ing with the historic faith of Christianity.

Each minister who sei-ves as a secretary of the
Federal Council has been ordained in accordance
with the doctrinal standards of one of the Evan-
gelical Churches which hold membership in the
Council and is responsible to that denomination
for his loyalty to its doctrinal standards. The
Executive Committee of the Council is well assured
that its secretaries are in full accord with these
doctrinal standards.

The Council expects that the utterances of its
secretaries and of ministers speaking under its
auspices will not be at variance with its Consti-
tution. However no secretary of the Council and
no minister speaking under its auspices can make
any pronouncement in its behalf. The Executive
Committee, made up exclusively of representatives
officially appointed by the denominations, has the
sole authority to make pronouncements for the
Council.

The Executive Committee of the Council con-
firms the understanding of the General Assembly
of the Presbyterian Church in the U. S. that the
Federal Council can formulate "no law or recom-
mendations" which are "binding upon the con-
science" of- the members of the constituent

churches. This is in accord with the Constitution
of the Council which declares that the Council has
"no authority over the constituent bodies," and
specifically that it has "no authority to draw up
a common creed or form of government or of
worship, or in any way to limit the full autonomy
of the Christian bodies adhering to it."

COMMENT

While the petition to the Federal Council is
answered by its Executive Committee, and while
the action of the Executive Committee does not
formally place the Council upon the doctrinal basis
of the World Council, we rejoice that in this answer
to our petition the Executive Committee of the
Federal Council has taken a distinct forward step.
It interprets the Constitution as affirming the
Deity of Christ, in keeping with the historic faith
of Christianity. We wish to register our sincere
appreciation of those who worked to secure this
forward step and sought to implement it for the
secretaries and ministers who preach under the
Council's auspices. Time will show whether or not
this fine interpretation of the Constitution has
been effectively carried down to these ministers.
We earnestly hope that sermons at variance with
the Deity of Christ, in keeping with the historic
faith of Christianity, will no longer be preached
over the Federal Council's National Vespers.

For the rest, we pray for ourselves and for the
Federal Council a realization of the implications
of the Deity of Christ in keeping with the historic
faith of Christianity. The Deity of Christ carries
the implication that the Church is His body com-
missioned to preach His Word rather than the
plans and programs of men. It means that the
Church is a witness to God manife.st in the flesh,
the one Mediator between God and man. Her
Gospel is that God was in Christ reconciling the
world unto Himself. Her cry is. Behold the Lamb
of God which taketh away the sin of the world.
And the preaching of God's Gospel concerning His
Son brings praise to the glory of His grace, saves
precious souls and offers the Christian frame
for men's thinking and acting in every sphere of
life. — Wm. C. R.

Christmas Mailing To
Soldiers

Officers of the Army Postal Service urge that
Christmas packages, cards and letters for men
overseas be mailed before November 1, 1942. With
all available cargo space needed for the transport
of vital military supplies it is urged that Christ-
mas packages be kept to a minimum in size and
rate. Postal Regulations provide that no packages
weighing more than 11 pounds and more than 18
inches long or 42 inches in length and girth may
be mailed. No more than one package per week
may be mailed by any one person. The Army
Postal Service also requests persons not to send
food or clothing in government packages since sol-
diers are amply provided with the necessities and
there is danger that food will be spoiled or dam-
aged in transit. •

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

Hearts That Burn

By Rev. J. Kenton Parker*

Text: "And they said one to another, Did not
our heart burn within us, while He talked with
us by the way, and while He opened to us the
Scriptures?

I hope you will not think of this as a sermon
but as a burden which I wish to share with you
this morning — a burden for the church, a burden
for our country, a burden for a sad world, a
burden of my own heart. It is the burden of the
need of a real revival — a revival which will quicken
the church, cleanse our land and sweep to other
lands.

We need fire from Heaven today — a fire which
will change the hearts of men and bring a
glorious and lasting blessing. Such a revival can
only come from God but it must begin in burning-
hearts — no luke warm, half-way sort can do what
must be done. God can do without a great many
things when He sends a revival but he cannot do
without burning hearts. He can do without money
— there was no money at Pentecost. He can do
without man-made education. He can do without
organization. But he must have hearts of fire.

The two disciples in our text felt the beginning
of that fire as they said one to another, "Did not
our heart burn within us, while he talked with us
by the way, and while he opened to us the Scrip-
tures?"

Let us find in this Chapter some of the things
which ought to make our hearts burn:

I. We have a Book which ought to make our
hearts burn. It was while he opened the Scriptures
that their hearts began to burn.

In this Book we have a picture of the Glorious
character of God and when we see his portrait as
painted here we will feel as others have felt — as
Moses felt when he talked with Him face to face
on the Mount — As Isaiah felt when he saw him
in the temple and went out to say to his people,
"Behold your God." As John felt when he fell at
his feet as one dead.

No man can really see God — the God of the
Bible — and not have his heart set on fire.

In this Book we have a view of the Pitiable
condition of mankind. We see man as God sees
him. We see him as he came from the hand of
God, made in God's image. We see him sunk in
sin and shame. We see him re-born and re-built
a new creature in Christ Jesus. Surely no one can
see his fellow men and not have a burning heart.

In this Book we see the Amazing Plan of Sal-
vation, so Great Salvation — Great in its concep-
tion, for none but God could think out such a
plan. Great in its Execution, for none but God
could carry out such a plan. Great in its Appli-
cation, for only God can make it work. Great in
its rich and full blessings. Great in its Consum-
mation, when the countless multitude stand before
the throne and sing the song of Moses and the
Lamb.

In this Book we have a description of the
Glorious Home which God is preparing for those
who love Him. When I was a student at Davidson
College I well remember the first time I went
back home. My heart began to burn weeks before
the time came. On the train going up to Lynch-
burg the fire was burning brighter and when I
walked three miles in the country and looked
down at my home my heart was full. Mother was

there !

Dr. Morrison, our Missionary to Africa, and
Theodore Roosevelt came back from Africa about
the same time. One had been hunting big game,
the other had been hunting for souls. Their wel-
come was very different. For the one there were
crowds and cheering and music — for the other no
special welcome. Dr. Morrison says he felt dis-
appointed at first and then he said to himself,
"Perhaps I haven't gotten home yet".

We haven't gotten home yet, but God has opened
the door a little piece and what little we see
makes our hearts burn within us for all we hold
dear is either there or soon will be there. Oh,
brethren, who can read such a Book and not
have a burning heart?

II. We have a Saviour who will make our hearts
burn within us if we have fellowship with Him.
It was while "He opened to them the Scriptures".
There are some things about our Saviour which
will cause these cold hearts to burn:

There is something about the Babe in Bethlehem
which causes men's hearts to burn. All babies
touch a tender cord but no babe in all the world
has kindled the minds and thoughts and feelings of
men like this Babe — the God-man lying in his
cradle. Artists and poets and musicians have vied
with each other with brush and pen and voice as
they worship the newborn King.

There is something about the Boy in Jerusalem,
answering and asking questions of the learned
doctors and saying, in surprise to his mother,
"Wist ye not that I must be about my Father's
business", and then quietly and submissively going
back to his lowly home.

There is something about the Carpenter at
Nazareth with his calloused hands and sweaty
brow and tired muscles as he bent over his work
and provided for those whom he loved.

There is something about the Man in the Wilder-
ness— the Champion of Human Race, hungry and
alone, fighting his battle — yes, our battle with
Satan in gaining the Victory for fallen man.

There is something about His Teaching — a sim-
plicity, a freshness, a profoundness, a beauty
which has kindled the heart of every listener as
they say "Never man spake like this man".

There is something about His Ministry — those
healing, helping hands as he went about doing
good.

There is something about Gethsemane, as He
kneeled in prayer and we see His agony, if per-
chance, we unlike the disciples, are not asleep.

There is something about the Cross — ^who can
stand there with a cold heart? Some years ago
I heard the Hampton Quartet sing to the student
body at Davidson. As they sang the beautiful
spirituals there was some little noise until they
came to the greatest of them all:

"Were you there when they crucified my Lord?"

As this was sung an absolute silence reigned.
There is something about the Cross which melts
the coldest heart.

There is something about the Empty Tomb
which sets our hearts on fire. The glory of it. The
Hope — the Joy of it all as up from the grave He
arose triumphant over all his foes.

There is something about what He is doing now
which touches my heart. He — the risen and glorir

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

fied Saviour — is praying for me and preparing
a place for me!

And, then, that Glorious Day — the Day when
He shall come in all the Glory of His Father and
his own glory and glory of the holy angels. Even
so Lord Jesus come quickly!

Yes, we have a Saviour who will make our
hearts burn, if we walk and talk with the King.

III. We have a Business which will make our
hearts burn if we really understand what our busi-
ness is. "And ye are witnesses of these things".

We are witnesses to the greatest fact of all
facts — the fact of a living Saviour who walks and
talks with us.

We are His Heralds — proclaiming to the world
the biggest and best news this earth has ever heard
— the Gospel of Jesus Christ.

We are His Ambassadors — not representing some
little empire of earth which flourishes today and
is gone tomorrow, but ambassadors of the King
of Kings sent to bring about reconciliation and
peace between a rebellious people and their Sover-
eign Lord.

We are builders, not working with stone, or
brick or steel, but with the lives and destinies of
living men, erecting a g'reat temple unto the
Master-builder, Jesus Christ Himself being the
chief corner stone.

We are partners in the greatest Work the world
has ever known, fellow-workers with God in rescu-
ing lost men and training men and ministering to
the needs of men.

We are soldiers in the greatest Army the world
ever knew, not fighting with carnal weapons or
armed with material weapons or fighting a doubt-
ful battle. Our enemies are mighty but we meet
them in the name of our great Captain.

It is a business which angels would covet and
our Master has committed it to our hands.

IV. We have a Companion who will make our
hearts burn — one called along side to help. "I
send the promise of my Father upon you".

Christ had spoken seemingly strange words
when he said "It is expedient for you that I go
away." How could it be better for them for him
to leave them? But they soon found it true.

When their Master sent out the Seventy, he
sent them "two by two". And he is still sending
us out two by two, but now our Companion is the
Holy Spirit — God Himself.

He can take the Book and make it a new and
living and burning book for our souls. He can
show us all the beauty and glory of our Risen
Lord.

He can set our hearts on fire as He fills with
power from Heaven.

He can make our Business so absorbing and so
successful and so glorious that our hearts will be
wrapped up in our work.

He can soften the hardest men in a world of
stony hearts.

He can cleanse and purify the foulest soul sunk
in sin and shame.

For, He, the Holy Spirit, our Companion, has a
Power, Power, Power!

And now, my brethren, I come to the rest of
my burden, — my own heart.

With such a Book, such a Saviour, with such
a Business, with such a Companion, Why, oh, why,
is not my work on fire?

In many of our kitchens today there are two
pieces of furniture which look somewhat alike.
Both are usually painted white, both are run by

the electric current, but they are very different
within. Look in one and there are blocks of ice and
frost and your hand is chilled. Look in the other
and there is a red hot plate. I feel often times
like my heart was like the refrigerator and not
like the red hot range.

Dr. Torrey tells the story of a Christian worker
in Chicago — a man who preached in a Mission in
the slums. He had great success and souls were
born anew at almost every meeting. But he had
one defect — so his friends thought — he seldom, if
ever, preached without breaking down and crying.
His friends told him about it and he finally over-
came his weakness — but souls were no longer
saved and he went home one night and kneeling
down beside his bed cried out, "O, God, give me
back my tears."

I feel like changing his prayer just a little. I
feel like crying out, "O, God, take away our
money, take away our organizations, and our
splendid music and our beautiful buildings and our
modern equipment, if necessary, take them all,
but give us back our burning hearts."

They tell us that Presbyterians are cold, but
not all Presbyterians are cold.

We like to think that Paul was a Presbyterian.
Listen to what he says: "Night and day with
tears". From house to house, night and day, with
tears.

We know John Knox was a Presbyterian — Look
at him on his knees crying out to God; "0, God,
give me Scotland or else I die."

Robert McCheyne was a Presbyterian — Let the
old sexton tell the story. A visitor to the manse
where McCheyne lived and church where he
preached asked the old man to tell him something
of McCheyne — how he studied and how he
preached.

The old sexton took him into the study and
said, "Now sit down, now put your hands over
your face, now let the tears fall — that is the way
my master studied." They went into the church
and up into the pulpit. "Lean over, way over, and
stretch out your hands towards the congregation
and now let the tears fall — that is the way my
master preached."

Brother Bryan was a Presbyterian. I suppose
there were some in Birmingham who laughed at
his eccentricities. But nobody laughed at his heart.

Come, stand with me beside his dying bed and
listen to his voice again. "So many people". "So
many people", he murmured. "Are they bothering
you, father?" said his son, for the crowds had
been coming from all the city to see the best
loved man in Birmingham. "Oh, no," he said, his
face lighting with a smile, "not that," "but so
many people without Christ."

Will you not share my burden with me today —
the burden of an indifferent church, of a lost
world, of my own heart.

I am making a life and death plea. I am plead-
ing for a world gone mad — staggering to and fro
like a drunken man. I am pleading for a church,
baffled and perplexed and discouraged. I am
pleading for the land I love — a land of sin.

I am pleading for my own soul — and your souls
today which ought to be on fire.

Will you not make a covenant with me today
to pray and pray and pray until somebody's heart
begins to burn? O God, give us burning hearts or
else we die!

*Mount Moume, N. C.

Page 6

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

Twice King

First — Righteousness — And After That — Peace

By Rev. Samuel McPheeters Glasgow/ D.D.

"First — King of Righteousness and after that
also King of Salem, which is King of Peace."
(Hebrews 7:2).

"Peace" is the primary word in the mind of the
world today. That's the word with the golden
glow; the radiant word covered by the dark
shadows of war in the human heart, — hoping,
waiting, praying, warring, for peace.

A young pilot officer in the Royal Canadian
Air Force, now in the combat zone in England,
was worshipping with us at the family altar some
months ago. When we arose from our knees, he
repeated a phrase that had been used in the
prayer for peace. He seemed to find a deep satis-
faction in it. In the prayer we had prayed for
"peace with righteousness." "That's what we
want," he said, "peace with righteousness."

The great Christian forces in this day are not
beseeching God to be on their side, but are seek-
ing in humble earnestness to be found on God's
side in this global contest.

"Peace" is the word that constantly knocks at
the heart-door of humanity today.

One of the most beautiful names of Jesus, our
Lord, is — "Prince of Peace." The natural result
of Christ's presence and reign in human hearts is
peace. Christianity exalts peace and bids its follow-
ers work for peace, and, if necessary, fight for
peace. But we must discriminate. We are not
thinking of "peace at any price." Such is a be-
trayal that only genders strife. Such is only a
brief cessation that the roots of war may deeper
grow. God's Word forbids our crying "peace,
peace," when there is no peace. When there is
no real peace.

Surface healing, with the infection deep down,
is more dangerous and deadly because there is an
apparent cure.

What kind of a peace do we long to find, bring-
ing to a conclusion this world chaos, this global
devastation and conflagration? Not a negotiated
peace, which only sows the seed of future and
more terrible wars for our children. And not a
sentimental peace that blinds its eyes to the stern
fundamental facts. There must be justice and
retribution; the moral order of the world must
be vindicated. If not a negotiated or a sentimental
peace, then what kind?

Melchisedec is a type of Christ, one of the most
beautiful of all the Old Testament types. Our text
speaks of the "King of Salem," that is, "-the King
of peace." But, "King of Salem," "King of peace;"
is a sequel. Note that the text says "after that"
"he is King of Salem, which is King of peace."
After what? . . . "First, King of righteousness,
after that King of Salem, which is King of peace."

Jeremiah, who dealt fundamentally with prob-
lems similar to those facing us today, speaks out
and declares that the Lord will "execute judgment
and justice in the earth." And he further states
that his essential name whereby he shall be called
is "the Lord of Righteousness."

So we today are looking for a Christian peace.
A peace that Christ can approve. One that will
reflect Christ's character and exalt His Kingship.
We must remember, therefore, that He is first
King of righteousness, King of decency, King of
morality. King of justice, King of honesty, King
of truth. And that He is King of righteousness
and equity for all people: for Denmark, for Hol-
land, for Norway, for Poland, for China — for all
the oppressed millions of the earth: He is King of
righteousness.

As His Kingdom extends over the earth, right-
eousness fills the hearts of men. Wrongs must be
righted to have God's approval and to maintain
any semblance of finality. God must be put back
upon the throne of the nations. He must have His
rightful place among men. He and He alone can
maintain the moral order of this world. The
Church of Christ, and His followers everywhere,
must rest upon and exalt "righteousness" before
they can build "peace" in man or nation.

There is much shallow talk about the church
today. Some who glibly praise it would not know
whether its services were held last Sunday or not.
They have not been inside of its doors for many
months, some for years. They simply use it as an
argument. Some who criticize it are simply look-
ing for a victim they can use to prove a point.

There is a growing tendency today to use God
and many of the things that belong to His holy
plans and purposes as a mere gesture. The hands
that handle these are unholy and unmarked by
reverence. "He that cometh to God," that really
gets to God, that cometh acceptably, "must be-
lieve."

So, here is the clear call. First, "King of right-
eousness," then "King of peace." It is a peace of
righteousness that is needed in this wicked and
torn world of ours. This peace must be calmly and
deliberately and fearlessly administered and it
must be sustained among the nations by whatever
power is necessary to make it as permanent as
possible. It must seek to negate the possibility of
another world cataclysm and declare in practical
and righteous terms its passion; "never again shall
any nation be allowed to destroy millions of its
own and of its fellow nations, actuated by pride,
turning its back upon God, and adopting as its
religion the deification of man."

There are many groups today who are seeking
to write the peace terms and to sit in at the peace
table, who have not been invited, and, who, I dare
say, will not be. There would seem to be elemental
justice in allowing the men to write the peace,
who have hazarded their lives to preserve our
liberty and rights in a world gone mad. Let those
who win the peace make the peace. They know
what it has cost and what are the implications of
its being sustained among men. Clearly God's
Word speaks, and I believe with utter finality de-
clares the principles involved. First "King of
righteousness, after that King of Salem, which is
King of Peace." A righteous peace, a peace that
God can approve and bless and undergird.

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 7

"An Evangelist"

By Rev. J. E. Flow. D.D.*

The last General Assembly adopted the recom-
mendations of the Standing Committee on Evan-
gelism, one of which authorized the Permanent
Committee on Evangelism to employ an evangelist
for full-time service in the Assembly, provided a
man of sufficient qualifications can be found, but
in the event that no man of sufficient qualifica-
tions can be found the attention of the churches
be called to the fact that the Chairman of the Per-
manent Committee has a list of names of men
available for assistants in evangelistic meetings.

The records of the Assembly do not shov/ what
the committee thought was necessary to make an
evangelist, and their recommendation clearly im-
plies that there is not a single minister of the
Southern General Assembly, and we have 2,487
men on the roll, who is qualified or at least they
doubt if such a man can be found. The plan
adopted to raise the money to employ this man
was that adopted to raise money for evangelism
the year before and is generally conceded to have
been a dismal failure. They have made the pro-
vision for men to be suggested by the Chairman
of the Permanent Committee. That seems to imply
that there are ministers who can be slipped in the
back door but no one is qualified to be received in
the front door. Self-respecting men do not relish
such treatment as that.

The Apostle Paul vnrote to Timothy: "Do the
work of an evangelist." In Ephesians 4:11-12
among the permanent gifts that Christ gave His
Church are "some evangelists; and some, pastors
and teachers; for the edifying of the body of

I Christ." Has Christ not given His Church any
evangelists among 2,487 ministers in our roll? We
no longer have any prophets and apostles, for
God's revelation to man is complete and their
work is finished and the day of inspiration is over.
But is the work of the evangelist over? Have we
outgrown the need of evangelistic work? Will the
play of Hamlet be a success with Hamlet left out?
We have held many conferences on evangelism
with the evangelist left out. Has Christ ceased to
give evangelists to His Church because they are
no longer needed? Are we to believe that, when

! • perhaps half of the adult population in the Sou-
thern States cannot give an intelligent answer to
the question, "What must I do to be saved?" In
matters of religion vast multitudes in this so-called
Christian land "do not know their right hand from
their left," and the pastors and teachers, faithful
and diligent as they are, are not able to reach but
a small part of them.

Must the minister be a superman before the As-
sembly will recognize him at the front door as an
evangelist? When I was quite young I used to
think we had some supermen, like Drs. Thornwell,
Dabney, Hoge and Palmer, but now I don't know
any supermen among the pastors and teachers in
our Church, although there are many faithful and
efficient men who are carrying on the Lord's work.
Are we expecting the Lord to give us another
Billy Sunday to draw great crowds of people?
There has been only one man like him in all the
history of the Church though we have many who
have tried to imitate him and have failed. The
Apostle Paul was an evangelist, whose methods we

must approve, and whose efforts we must concede
were successful, and yet we do not read that he
always attracted great crowds of people. Paul was
accused of "turning the world upside down," and
that was the right and proper thing to do because
he found the Devil had already turned the world
wrong side up, and he was only restoring it to its
right position. But he did not do that by holding
conferences on evangelism and leaving the evan-
gelist out, but he found that the preaching of the
gospel was the power of God unto salvation, unto
every one that believeth, and he preached it with
all the zeal and earnestness of his soul. We can
never find any substitute for the preaching of the
gospel in the saving of souls.

There are men in the Southern Presbyterian
ministry, representative men, free from hobbies
and sensational methods, men of culture, of rich
and ripe experience, whom God has honored in
the conversions of hundreds and thousands of peo-
ple who will gladly spend and be spent in ad-
vancing the kingdom of God and giving all their
time to evangelistic work, preaching the gospel
that Paul preached to the upbuilding of God's peo-
ple in our churches and mission points in our be-
loved Church. Is the Assembly reluctant to set
the seal of its approval upon its own representa-
tive men whom the Lord of the harvest has used
and is using to save souls and edify His people by
the preaching of a pure gospel?

But evangelists who are free from mercenary
inotives need something to live on as well as the
pastors and teachers. The self-supporting churches
are able to take care of the evangelist who holds
a series of services in their churches and ought to
do it, but many of the most fruitful fields for an
evangelist are in the small country churches and
mission points where there are many young peo-
ple who must be won to Christ before they move
to town or the chances are they will never be
saved. But these places cannot or at least will not
give enough to support an evangelist.

If the Assembly really wants to do anything
about this thing besides holding conferences and
talking, let the Assembly authorize its Permanent
Committee of able men who know the men of the
Church to select such men as I have described and
elect them evangelists for the Assembly. Let them
look to the self-supporting churches to take care
of them when preaching in such churches, but let
the Assembly raise a fund for evangelism and pay
these evangelists a bonus for every revival meet-
ing they hold in the mission points and weaker
churches to supplement what the people pay. But
there is the problem of raising the money. The
Southern Presbyterian Church has no difficulty in
raising thousands of dollars for all sorts of con-
ferences and promotional schemes that the Apostle
Paul never thought of, and if the matter is put to
our people they will give the money for sane and
scriptural evangelism. Let us "lengthen our cords
and strengthen our stakes."

Concord, N. C.

Page 8

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

The Advance Begins At The Cross

By R. A. Lapsley, Jr.*

If the Religious Education Advance is to mean
what we hope it will mean to our Church, it must
begin at the Cross. If it is to accomplish its high
aim, and "reach every person in the community
with Christian teaching," it must start with a new
understanding, a new appreciation, and a new ex-
perience of Redemption through the sacrificial
death of the Son of God. If the home is to be made
holy, and the church vigorous, and the community
Christian, Christ's followers must have a new rea-
lization of the transcendent importance of some-
thing that took place on a hill called Calvary nine-
teen hundred years ago.

The gospel story begins with a Babe in a man-
ger in Bethlehem. But the highest symbol of the
Christian religion is not a manger but a cross! The
gospel message is found in the Bible, the most re-
markable book in all the world. But the highest
symbol of the Christian religion is not a book but
a cross! The gospel revelation leads men to a hea-
ven of perfect peace and perfect bliss. But the
highest symbol of the Christian religion is not a
crown but a cross! The supreme tragedy in the
Christianity of our day, so efficiently planned, so
perfectly organized, so educationally sound, is its
failure to recognize the dynamic power of the
simple yet sublime fact that Christ died for our
sins. It is imperative that this new and welcome
trumpet call, the Religious Education Advance,
contain this powerful persuasive note, the voice
that sounds aloud from Calvary.

"Onward, Christian soldiers, marching as to war,
With the cross of Jesus going on before."

The great danger in this movement is that this
fundamental emphasis may be sidetracked by
things of secondary importance. If we put the su-
preme emphasis on the glaring defects in our so-
cial and political and economic structure; if our
chief concern is for better housing, better food,
better wages, better health; if our prime interest
is in men's bodies rather than their souls; this
great movement that has in it so much promise
will be foredoomed to failure. It will be like the
later novels of H. G. Wells. Some critic said of
them: "These books begin strong, go like fury for
a third of their course, and then sit down like a
baked apple." Movements and men as well as no-
vels sometimes sit down like baked apples!

Christians should be in sympathy with every
movement to make the world a better place to live
in. Christians should support wholeheartedly every
effort to give underprivileged people a chance, to
abolish economic injustice and racial prejudice
and international hatreds. But such things will
only come in a world whose individuals have been
redeemed from sin by the precious blood of Christ,
and who have been changed by the supernatural
power of the Holy Spirit. There is no lasting dy-
namic for social service outside of the Cross.

A young woman of brilliant mental endowment,
an honor graduate of a great university, was giv-
ing her life in service in a hospital in China. There
she came in daily contact with disease and dirt and
sin in their most repulsive forms. A friend could
not understand how a person of refinement could
be content to spend her life amid such degrada-
tion and s'qualov. She said to her: "You must have

a wonderful passion for humanity to spend your
life in such surroundings!" And the young woman
answered: "Passion for humanity! It wouldn't keep
me here a day! I am here because of one 'Who
loved me, and gave Himself for me!' "

Sunday School teachers should recognize the
inseparable connection between justification and
sanctification, faith and works, creed and life. Sup-
pose you were asked, "What is the greatest verse
on the atonement in the Bible?" Many would an-
swer at once, "I. Peter 2:24." That is indeed a
wonderful statement of what Christ did for us on
the cross, "Who his own self bare our sins in his
own body on the tree." But how often we quote
the first part of this verse and forget the last part!
And how tremendously important the last part is!
"That we, being dead to sins, should live unto
righteousness." If we are truly Chritians, if we
have been truly saved from our sins through the
mysterious and yet wonderful event that took place
at the cross, we shall live clean and unselfish and
useful lives.

The same close and vital connection between
the Cross and Christian living is seen in many of
our hymns. Suppose you were asked to name the
greatest of all the great hymns of the Cross! Many
would say:

"When I survey the wondrous cross
On which the Prince of Glory died."

But don't forget the last part of the stanza! We
are prone to do that!

"My richest gain I count but loss.
And pour contempt on all my pride."

And don't forget the last stanza. It's a most com-
pelling expression of the constraining power of
the Cross.

"Were the whole realm of nature mine,
That were a present for too small;
Love so amazing, so divine.

Demands my soul, my life, my all."

Those who planned the Religious Education Ad-
vance for our Church desire to magnify the Cross
and its saving message. The Advance is described
as an effort to "reach every person with Christian
teaching." And the heart of "Christian teaching"
is the Cross. The purpose of the Advance is de-
fined "To confront every person outside the
church with Jesus Christ as his personal Saviour."
One of the ultimate objectives is "reaching more
people for commitment to Christ and membership
in the church." Plans for doing this include "mak-
ing a list of those to be reached; personal effort
by pastor, officers, teachers, parents, and others;
communicants' class, special services, and personal
workers' class." All these are ways by which peo-
ple who are not Christians are brought to the foot
of the Cross.

It is ours to see that these plans are carried out
and these objectives reached in the local church.
In our individual church the advance must begin
at the Cross. We can as Sunday School teachers,
do nothing more worthwhile than to help the chil-
dren, the young people and the grown people in
our classes to understand the divine purpose ia

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

the Cross. For at this point every genuine Chris-
tian experience must begin.

Years ago Sherwood Eddy, at the first meeting
of the laymen of the Northern Methodist Church
in New York City, made a memorable statement.
Speaking of the great need of the heathen world
he said: "I would not go across the street to give
India a new theology, India already has too much
theology; I would not go across the street to give
Japan a new religion, Japan already has too many
religions; I would not go across the street to give
China a new code of ethics, China has today a far
higher ethical code than ethical life. But I would
go round the world again and again to tell India
and China and Japan that

" 'There is a fountain filled with blood
j Drawn from Emmanuel's veins;

And sinners, plunged beneath that flood,
Lose all their guilty stains.' "

These words should strike a responsive chord in
our hearts. We wouldn't cross the street to in-
terest and amuse our neighbor's children, a nurse-
maid could do that better; we wouldn't cross the
street to train our neighbor's children in good
manners, that is the blisiness of their parents and
Emily Post; we wouldn't cross the street to edu-
cate our neighbor's children in literature and mu-
sic and art, the day school can do that far better.
But we will pray and work and sacrifice that every
child and youth and adult within reach of our
churches may know in its wonderfulness that "God
so loved the world . . . that whosoever believeth
in him should not perish, but have everlasting
life!" That is the high purpose of our Southern
Presbyterian Religious Advance. It should have
our loyal allegiance and our enthusiastic support.
— The Earnest Worker.

* Pastor of the First Presbyterian Church, Roa-
noke, Va.

I Giants And Grasshoppers

I By Rev. M. E. Melvin, D.D.

I Possession of the Land of Promise was once de-
nied Israel because a majority of the investigating
committee magnified their difficulties and mini-
mized their God. "The inhabitants of the land are
as giants and we are as grasshoppers." Faith and
courage were both lacking in spite of God's order
to advance.

Time moves on. Human nature changes little.
Today our Church faces a veritable Land of Pro-
mise. The call to advance is loud and clear. But
the giants! "Untimely." "Difficulties too great."
"The cost." Not since Adam has unconsecrated
human nature been ready to respond to a call from
God to move out and on.

In all the history of our Church we have never

■ faced an opportunity such as we have today. Into
whatever State we turn there are many communi-
ties swarming with newcomers, unreached, un-
churched, unsettled. Church buildings and chapels
are needed. Baltimore, Washington, Birmingham,
Corpus Christi, Fort Worth, Houston, Kansas City,
Kanawha Valley of West Virginia, Norfolk, Ports-
Tiouth, Oklahoma City, Savannah, are a few areas
mentioned only to illustrate.

Permanent industrial plants involving millions

• af dollars of investment are drawing skilled and
technical workers from all over the Nation. Local

- churches, Presbyteries and even Synods are un-

able to take advantage of these opportunities. It
must be a denominational advance!

This vision so stirred the General Assembly that
a campaign for $250,000.00 per year for five years
was authorized for a Home Mission Denominational
Advance. To this must be added $70,000.00, the
usual Home Mission Week Offering the Church
gives for the sustaining work of Assembly's Home
Missions.

Are there not fifty individuals in our Church
each of whom will give $2,500.00 for a Chapel in
one of these promising sections? Are there not
2,500 individuals each of whom will give $100.00
towards the Home Mission Emergency Fund?

Metliod! Cash or pledges payable in thirty days.
The Annual Home Mission Season: October 4 to
November 8. "This is the Home Mission Hour!"

The Evening Service

By Rev. Wm. C. Robinson, D.D.

Discerning Christians are awakening to the im-
portance of the evening worship on the Lord's
Day. The secretary of a committee appointed to
nominate a pastor for one of our most strategic
congregations recently remarked that he did not
think he could recommend any minister who was
not having evening services in his present field.

This article is a tribute to a bonny, big-hearted
Nova Scotian who came to Montgomery, Ala.,
seventeen years ago this month with a determina-
tion to worship God at the time of the evening as
well as of the morning sacrifice. Dr. Donald C.
Macguire decided that an up-town church had an
obligation to the city, to the travelling men, and
to the soldiers, as well as its own congregation.

Therefore, the doors of the Church were kept
open and the preacher continued to preach whe-
ther the benches were occupied or not. Perhaps
preaching to wooden benches at times made a
wooden note creep into the preaching, but a stal-
wart heart refused to give up. How long does it
take to build up a night congregation? In this
case about fifteen years. About two years ago the
tide turned. The evening congregations began to
increase and this year the increase continued even
through the summer months. Indeed, the summer
was still hot in Montgomery when I visited the
Church the middle of September and that day the
evening congregation in this down-town congre-
gation could compare with the morning congrega-
tion in a larger church in the residential section.
The number of young people and children was im-
pressive, the young people were there to sing and
lead others in singing a goodly number of the
hymns of the Church. There seemed no effort to
cramp the service into a short period. Indeed,
after the benediction these same young people
gathered in the lecture room with one of their
loved leaders at the piano for a songfest. In the
Church it was the Church Hymnal, here it was
the Premier Hymnal, with a verse from every kind
of hymn in that book. Every boy or girl, young
person or soldier had his favorite and each was
sung. Finally the doors of the adjoining classroom
were opened and from God Bless America we went
to enjoy a cool glass of grape-juice and a cookie.

There are some great reasons for evening wor-
ship. The first is the worship of the ever blessed
God, the praise of the glory of His grace. "Be-
hold, bless ye the Lord, all ye servants of the
Lord, which by night stand in the house of the
Lord."

It is not easy to preach to a small congregation.

Page 10

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

but even a handful of people can worship the
Lord. I attended a service at Notre Dame when
hardly more than a score were worshipping. Let
us not forget the fact of objective worship. The
evening service is another opportunity to tell the
old, old story of Jesus and His love.

The observance of evening worship maintains
the sanctity of the Sabbath. When the last wor-
ship service closes at 12:00 o'clock it is not long
before the city is crying for afternoon and even-
ing movies, Sunday baseball, "hell-drivers," and
what-not. Stop the final service at noon and ere
long the people want it a bit earlier in order .to
get to the baseball game or the golf course. On the
Continent the services now begin at 9:00 or 10:00

With Our Chaplains

Camp Wolters, Tex. — Lt. Col. Cecil H. Lang,
silver-haired and genial Presbyterian camp chap-
lain, can hold his own when "the boys" start
swapping yarns after the war.

Chaplain Lang has all the cares and details at-
tendant to his position as supervisor of religious
activity at this huge infantry replacement train-
ing center. He directs a corps of fourteen chap-
lains of all faiths who minister directly to the sol-
dier's spiritual needs and acts as a father, mother,
father-confessor, advisor, information bureau, dip-
lomat, or what have you, for any man who needs
help.

Out of these activities has developed a system
of informing parents of each new soldier's arrival
for training. Starting with the camp's second cycle
in 1941, the chaplain had cards printed which dis-
closed that "Pvt. Johnny Jones" had arrived, was
well, and had been invited to attend church every
Sunday.

Each man was handed one with instructions to
fill out. They were returned and mailed homeward
immediately. That's where our story starts:

Or rather, it starts at 2:00 o'clock one August
morning. Chaplain Lang was sleeping peacefully.
The telephone rang.

A weeping feminine voice on the other end of
the line had received the card as planned, but she,
the mother of a soldier here, had mis-read it in
her eagerness. All that caught her eye was the
"War Department" return address. She just knew
her son was ill and had been trying for five hours
to get a call through from her Ohio home to
check.

"When I explained what the message was, that
was a very happy woman," laughed Chaplain
Lang.

Another one rebounded quite unexpectedly. A
new soldier had listed his wife's name under "pa-
rents." That irate lady wrote back: "Sir, I'll have
you know I am not Private Blank's mother. I've
been married to him for almost a year."

"That one took real diplomacy," remarked the
chaplain.

Then there was the wife who hadn't heard from
her husband in several years. She received her
card and wrote: "Thank you very much for tell-
ing me the rascal's location. I'm coming down!"

But all is not on the comic side. One father from
Oklahoma had contact with his son re-established
for the first time in eight years through the me-
dium of the card; another family had the first
news of their son for the first time in five years
through it.

o'clock on Sunday morning, and that is slipping
back toward early morning mass and the whole
of the Lord's Day turned into a holiday. Keep
the church doors open as a testimony to the sanc-
tity of the Sabbath.

Again such a service of worship and song as
was enjoyed in the First Church of Montgomery
keeps the young people of the Church occupied
until bedtime on the Lord's Day. It cultivates their
love for the Church. Further, the evening service
is an additional time to gather and uphold the
hands of the man of God as he prays for our sol-
diers and sailors and marines who jeopardize their
lives on the high places of earth's battefields.

CHURCH NEWS
Synod Of Appalachia

At a called meeting of the Board of Trustees
of King College held during the recent session of
the Synod of Appalachia, President Thomas P.
Johnston offered his resignation, in order that he
might accept the call of the First Presbyterian
Church of Kingsport, Tennessee. The resignation
was accepted with regret to be effective as of
November 1, 1942. A committee of the Board of
Trustees was appointed to nominate a successor to
President Johnston. Dr. Johnston was elected
president on August 1.3, 1935 and has served con-
tinuously since. Prior to his election he was
pastor at Kingsport for eleven years and the
present call will mark the beginning of a second
pastorate. Dr. Johnston succeeds Dr. Wm. H. Mc-
Corkle who resigned Sept. 1, 1942 to accept a
chaplaincy in the Navy.

A Soldier Prays

0 God of all who need Thee and reach out for
Thy hand,

I'm not expert at praying, but Thou dost under- '<
stand; '

Since days of "Now I lay me" beside my mother's i
knee

I've known that Thou wast there. Lord, when I

have called to Thee.
And as I prayed in childhood before I went to

sleep

1 ask Thee now in manhood, ask Thee "my soul
to keep";

I also pray for courage, dear God, I need it so.

For faithfulness in duty wherever I may go.

In every encounter help me to do the right.

In marching, or in waiting, or in an actual fight.

Deliver me from hatred of any human kind

And keep my heart full, steady and clean and

clear my mind.
Bless those I've left behind me, my dearest one,

and dear,

And as I name them over, God keep them free,
from fear.

"If I should die tonight," Lord, I pray "my soul
to take,"

And may my life, thus given, be counted for Thy'
sake.

As in my childhood's praying, now once again, as
then,

I ask in Jesus' name, 0 God, and then I say: Amen.

— La Prairie Church Bulletin, j

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

Woman's Work

Edited By Mrs. R. T. Faucette

THE EVERPRESENT TASK OF EVANGELISM
November Auxiliary Program

Evangelism is "preaching or promulgating of
the Gospel". We Christian women have the blessed
privilege of promulgating the Gospel through many
avenues. Are we prayerfully alert and are we
willing to make the sacrifices which these new
ventures call for?

Our Southland is now being over-run by families
drawn into our midst because of war work and
other unusual industrial developments. We, who
are Christians, face a serious responsibility if not
a definite menace in relation to the influences they
will find as they become our neighbors.

In reference to our spiritual responsibility we
must first consider their salvation. We should
eagerly share the Best we have with them and
the Best in a Christian's life is Christ. Acceptance
of Him is their assurance for a blessed eternity.

Then as to the menace which they offer we
have to realize that in these tragic days it is Christ
or Chaos for our beloved country. Christ said
almost two thousand years ago, "And I, if I be
lifted up will draw all men unto me."

The question then comes to us as to how we
can help in giving the Gospel to those in our own
midst who have not yet received it. We have
stressed the wonderful opportunity that is offered
us through the Out Post Sunday Schools. Many
of us have experienced the joy of teaching in
these, but in proportion to the great number
around us who are not affiliated with any church,
we have been able to reach so few. Let us continue
to work through these Out Posts and start new
ones, but there is another avenue for reaching
larger numbers with the Gospel, and that is through
teaching the Bible in our Public Schools.

We hear many things about this ever increasing
number which has come to live among us. We
know they are coming in family units and many
of them are not seeking any Church Home but
they are sending their children to our public
schools.

A teacher of Bible in a large Junior High School
recently said that in a survey taken this fall they
found 70% of the students there were not attend-
ing any Sunday School. What a challenge! What
an opportunity! We can partially meet both the
challenge and the opportunity by using our in-
fluence in having the Bible taught in all of our
schools; by ma.king material contribution toward
it, for this work must look to the Church for its
support; and by praying for the success of it and
being ready at all times to be used in the different
phases of it. When we do these things we will have
the great joy of sharing the harvest — for fruits
there will be.

The following experiences are true testimonies
of Godly women who have been teaching Bible in
the Public Schools for ten years. There are hun-
dreds of others just as thrilling. There was a boy
in a certain high school who was taking Bible. He
was not attending any church and was not a Chris-
tian. His father, mother and brother were not
attending any church, nor were they Christians.
After a few weeks the teacher realized that this
I boy was beginning to show real interest, so she

sought him out after school hours and gave him
the simple plan of salvation. He accepted Christ
that day. At the beginning of the second semester
he told her, "My brother is going to take Bible
this semester and I want you to talk to him as
you did me." She urged him to try to lead his own
brother to Christ as Andrew did, but he told her
he had tried and did not seem to be able to show
him. Of course this teacher, after having the sec-
ond boy in her class for some weeks, made an
opportunity to talk to him and in a little while he
made an outright confession. Then one morning
a few days before Easter these two boys came to
her desk before school and told her that they
and their mother were going to join the Church
Easter Sunday. They are praying now for the
father.

Here's an experience with a problem boy, for
he had proven a problem both at home and school.
He was a Senior in High School, but had more
detention hours than any one there. His mother
was distressed but had not been able to do any-
thing to correct it. He came into the Bible class
at the beginning of the first semester of his senior
year. There was no interest shown and he failed,
but he took Bible again the second semester.
The teacher noticed that he was giving thoughtful
attention during class and was now preparing his
lessons. This was her que, so she sought him out
after school and talked very personally with him
and left with him a tract which gave the plan of
salvation. Just a week later this overgrown boy
came to her and said, "I did something last night
that I thought you'd like to know. I accepted Christ
and joined the Church." A few days later, to the
surprise of the teacher, this boy arose in the Bible
class and said, "I've been praying and I hope you
all will see a big change in me". They did. Later
in the year he was chosen with three others to go
before the Minister's Association and speak on
"The Bible in the Public Schools". He told them
in his own words of his conversion and experience
and one minister said afterwards that the entire
body was electrified by this boyish testimony. He
has been in business for three years now and he's
a happy faithful Christian, giving satisfaction to
his employer.

Another young fellow in his Junior High days
told the Bible teacher one morning that he had
memorized the fifty-four verses of Scripture and
was able to tell where each verse was to be found.
In this school, whenever a student accomplished
this memory work he is invited to give it at
Chapel. The boy seemed to get a great pleasure
in doing this. He finished Junior High and the
teacher lost sight of him. One day not long ago
she met him on the street and he called to her,
"I still know my fifty-four verses". Several weeks
later in passing a store window she saw a placard
with these words on it "Missing in Action". Then
the name of this boy who had entered the navy.
She stopped right there and thanked God that she
knew His Word was in this boy's heart, and claimed
His promise that it would not return unto Him
void.

Page 12

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

The Bible-A Christian And War

By Tom Glasgow*

This vital subject has searched many earnest
hearts. Many good men differ in the conclusion
reached. Approached in the field of logic, if we
concede the right of physical resistance to protect
our homes and loved ones from the intruding
marauder, there seems no escape to the propriety
of a Christian taking part in a defensive war to
protect native land and all that men rightly hold
dear. If we resist an intruding and dangerous
marauder, a police force to protect the community
at large from such is certainly right and proper. If
a police force, then a State Militia to disperse
marauders on a wider scale such as riots and the
like. If a State Militia, then a National Army to
protect from International marauders and wrong
doers. Conceding the private right to protect our
homes with physical force, there seems no escape
from each successive step here stated. Nor do our
economic sins or shortcomings bar the validity of
this reasoning. Where human people are involved,
we find no absolute perfection or total abstinence
from all direct or indirect responsibility from social
and economic inequalities.

The question here is Law and Order versus
Lawlessness — on a small or on an International
scale. The principle would seem inescapably the
same. Whether Law and Order can best survive
by carrying the attack to the gangster's hide-out
(or across the seas) or wait until he invades our
homes (or country) is a matter of judgment — not
principle. Whether it is necessary that in doing so
a policeman (or soldier) should risk and perchance
actually lose his life is again a matter of judgment
— not principle. If the marauder "should be
stopped," then what it takes to stop him is for
those charged with that responsibility to decide —
you and me in our homes, the Commander-in-Chief
with the Army.

When a mother dies protecting her children from
a gangster, life has been taken just as really as
when a soldier dies defending millions of mothers
and children. The fact that Nations and Govern-
ment are imperfect again "begs the question."
They are imperfect, they always have been, and
they always will be as long as fallible human beings
provide that Government. The question before
us now is not wars in the abstract but this war in
particular. Lawlessness is admittedly arrayed
against Law and Order in this War. Not "Perfect"
Law and Order but the best our civilization has
thus far produced. We are not dealing with the
"abstract" but with the "actual" — the only world
and the best civilization that World has achieved
to date, imperfect though it may be and is.

I repeat — if you and I may protect our loved
ones in our own homes by the use of physical force
then I believe it is inescapable that we may defend
our Nation and support our armed forces to that
end. Inescapable logic says so!

But what does the Bible say?

Before approaching this question we must first
answer yet other questions. What is the Bible? Is
it the Old Testament? Or, is it the New Testa-
ment? Or are both the Old and the New Testa-
ments combined in their entirety? Or is it that
part of the Old Testament and/or the New Testa-
ment that "commends itself to our spirits" as being
the inspired and authoritative Bible or Holy Scrip-
tures? Space forbids that we deal here at length

with this last question. If we answer it "yes" — then
we have no common Bible, as each man will find
a different Bible from the deep and earnest and
Godly Theologian to the thoughtless God-less out-
law. We will have hopeless doctrinal chaos. His-
toric Christianity will be no more. If God has
spoken His will in His Holy Word, then whether
my imperfect or sordid . soul finds that it "com-
mends itself to my spirit" or not, it still remain*
His Holy Word. My imperfections or my spiritual
inabilities or my unwillingness to seek His will
does not change the fact that it is His Word!

The Old Testament is clear on the issue here
discussed. According to the Old Testament a Chris-
tian may engage in a just and necessary War.
Beginning in Genesis and extending throughout its
pages the Eternal God again and again orders,
directs, and blesses His people in their just and
necessary Wars. In fact, some of the cases spe-
cifically set forth are appalling in the severity of
God's judgment executed by War! In Gensis 14:17,
Abraham pursues the King of Elam, destroys his
armies, rescues Lot and is blessed by Melchizedek.
In Deutronomy 1 :6-8, God orders Israel to launch
a War of Conquest for the "land of promise." In
Deutronomy 3:3 Israel is instructed by God to
literally exterminates the King of Basham. In
Exodus 17:8 Israel wars against Amalek, Aaron
and Hur hold up Moses' arms (in apparent suppli-
cation for his forces) and Israel is given God's
blessing and success. In Joshua 6:2-3 God gives
this great military General the details of the cam-
paign to capture Jericho. In Judges 6:12 Gideon
is called by God to make War against the Midianites
and in Judges 7:2 God gives Gideon the detailed
strategy for his night attack. In I Samuel 15:2-3,
God orders Saul to declare war on the Amalekites
and to exterminate them! And SO on and on and
on through the Psalms and Prophets of the Old
Testament. The Old Testament is clear — it sets
forth in detail God's specific approval of just and
necessary Wars.

But some elect to concede this obvious truth as
to the Old Testament but declare that the New
Testament overrides and repeals the Old Testa-
ment on this important subject. Such philosophy
and reasoning is exceedingly dangerous. Christ
did not approve such thinking. He specifically spake
thereon in His great Sermon on the Mount, so
often cited to sustain this dangerous thinking. We
must not confuse His abrogation of man's tra-
ditions in governing the Jews with God's declared
acts, orders, and judgments. Of these — God's Laws
and Decrees — Christ declared that one jot or
tittle would not be removed until each was
fulfilled. That's what He said! Remember, moral
terpitude or wrong is not bounded or in essence
changed by "Time." Sin is sin whether in the Old
Testament or the New Testament. Romans de-
clares that man's sins in ignorance are dealt with
by God less severely than conscious and en-
lightened sins. But they are still sins! Also, we
should note these are man's sins in ignorance. The
Old Testament as cited above declares God's actions
and orders. This becomes doubly dangerous ground
should fallible man elect to sit in judgment on
God's acts!

We are all familiar with the perplexing passages
which sometimes would seem to conflict with the

Oct 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

Old Testament cited above. Is not our safest ap-
proach one that would show harmony between
the two Testaments rather than discord, leaving
the perplexing passages which appear to sustain
discord until by God's Grace we can perceive the
complete harmony of it all? Surely this seems to
be the safer and wiser course! The Old Testament
passages are clear and specific. Let us go slow
to declare that they are in error or out of date.

But what does the New Testament say? It re-
peats the 6th Commandment — "Thou shalt not
kill." A flood of light falls on this mandate when
we are told by our recognized Hebrew scholars
that the Hebrew word used for "kill" in the de-
calogue is our word for "murder"! What a world
of difference that makes! In Luke 3:14 the sol-
diers came to John the Baptist. He did not tell
them to stop being soldiers but to be good soldiers.
In Matthew 8:5, the Centurian — a professional sol-
dier— came to Jesus about his sick child. Christ
no where is recorded as criticising his profession
or suggesting that he change it. He cured his child
and declared of his faith that He had found none
such in all Israel — a professional soldier! In Acts
10:1 another Centurian — professional soldier —
sends for Peter. Peter has his vision. Peter went
to this soldier's home whose family is brought to
Christ. No mention is made of criticism of his work
or suggestion that he change it. In Matthew 5:39
we are told that if our adversary smite us on one
cheek we should turn the other. But in John 18:23
where the high Priest's Officer at the trial smote
Christ wantonly and unjustly on one cheek there
is no record that He turned the other. On the other-
hand, he demanded "why smitest thou me! In the
light of the Old Testament and of Christ's declared
act, might not OUR "other cheek," superficial in-
terpretation be in error rather than GOD'S WORD
be in error! In Matthew 13:1-4 Christ said for us
to "render unto Caesar the things that are Caesar's
* * *." Here Caesar surely represented the im-
perfect human agency divinely appointed to govern
our earthly journey until time is completed and
Eternity begins. In Revelation 19:11, it is declared
that Christ doth righteously judge and "make
war." In John 2:15 we have the unequivocal declar-
ation that Christ used physical force to cleanse the
temple.

It is said "Can you imagine Christ shouldering
a musket?" The Apostle Paul could!! In 2nd

Thess. 1 :7-8, he describes Christ "in flaming fire
taking vengeance on them that know not God and
obey the Gospel of our Lord Jesus Christ."

Throughout the New Testament war terms and
war similes and war illustrations are used by Christ
and the Apostles. If all wars for all contestants
were sinful and wrong would this be? Do our
Ministers use illustrations and similes and terms
of bawdy houses or gambling dens or liquor dives
through their sermons without then and there con-
demning them? Brethren this just doesn't happen
nor would Christ find the Gospel and Epistle
writers so u'^e wat tems to Ulu'starate their points

without condemning war if it was ALL wrong and
ALL bad.

Again (beside the point perhaps but an interest-
ing thought to me) we tell Mr. Hitler and his
cohorts that "if you shoot innocent hostages, in-
vade helpless countries, and jeopardize our God-
given rights, we are going to kill you." This means
thereby Mr. Hitler loses a few years of human
existence and by his own acts he brings this on
himself. Christ says to the sinner: "If you refuse
to accept Me as your Saviour, you will be cast into
Hell forever!" In each case the recipient has in-
voked his own judgment. How much greater is his
lost in one than in the other — a few years of
"Time" versus all "Eternity" in hell! Dare we call
either of these judgments "wrong"!

Finally, brethren, in declaring, as was recently
publicly stated by one of our leading ministers,
that "there never was and there never will be a
war that is not an un-Christian act" we are making
a very heart-breaking statement! Our boys by the
Law of the Land are called to be soldiers. If they
refuse, they are disgraced as deserters or "branded"
unjustly, in case they are sincere "conscientious
objectors." Their mothers and fathers whose hearts
are already bleeding are thereby told that their
sons are in mortal jeopardy, dong an Un-Christian
act when fighting for their homes and native land!
Our young men are thereby almost forbidden to
take Christ with them for comfort and strength —
they are engaged in an "un-Christian act!" We,
the Officers and Ministers of the "Southern Pres-
byterian Church" have declared our acceptance of
and allegiance to a Confession of Faith which
specifically declares that as Christians we may
engage in "just and necessary Wars!" (West-
minister Confession of Faith Chapter 23 Par. 2.)

This is a vital question, and Honest and earnest
hearts sincerely differ thereon. Honest and earnest
as our pacifistic convictions may be, in God's
name let us re-examine these convictions for the
sake of our own vows, for the sake of the mothers
and fathers whose boys are now or soon will be in
our armed forces, and for the sake of those lads
who today dare to die for you and for me and for
all men who love home and freedom and the right
to worship God according to the dictates of con-
science! Let us not blur today's issue with an
"abstract" question. We are now in this war. If
there ever was a "necessary and just" war — against
aggression, wanton and substantiated and admitted
atrocities — it is this war! Those of us who were in
the last war know how horrible war is. War has
always been horrible from the days of Abraham
and Joshua down to this very date. The "Church"
as such is neither a military "recruiting agency"
nor "bond salesman". Surely, however it is her
privilege and duty in days like these to comfort
and strengthen the heavy and sorrowing hearts in
her midst and earnestly to invoke God's forgive-
ness for our sins and God's blessing on our leaders,
our boys and our cause in the deadly conflict. Fail-
ing in this she will have indeed grievously failed!
Our Nation is not guiltless by any means. Neither
was Israel guiltless when God blessed their wars
and when He used the heathern to punish them
again and again by means of war. May our prayer
be that He will purge us and lead us as individuals
and as a nation to our knees and that it may be
His will that He will give us victory — soon!

* Elder of Myers Park Presbyterian Church,
Charlotte, N. C.

Page 14

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

Conversion And The Pulpit

By Thomas C. Pollock*

The General Assembly has set before us as our
major objective this year the salvation of men. To
be successful, this must be more than an objective.
It must become a passion with the pastors of our
Church. We must be able to say, "My heart's de-
sire and prayer to God is . . . that they be
saved."

Necessity Of Conversion
Must Be Preached

The atmosphere today is not fovorable to con-
version. The strain of "war is upon us. Our time
and our energies are focused on the defeat and
overthrow of a demonic slavery that would destroy
justice and truth and exalt falsehood, that would
dethrone Christ and enthrone Satan.

Then we breathe in the atmosphere of liberalism
that knows nothing of conversion. The winds that
blow through the studies of the pastors of today
are not wild hurricanes of blasphemous denial of
God, but the soft gentle zephyrs of a plausible
liberalism that is too good and too sentimental to
even think that they are lost and in danger of
judgment.

If men are to be converted to Jesus Christ,
preachers must preach the necessity of conversion.
We must preach the gospel of salvation which
Jesus taught and which we find in the Bible. We
must preach that men are lost in sin and that
except they repent they shall perish. We must
preach that "except a man be born again he can-
not see the kingdom of God." We must preach
that "the wages of sin is death but the gift of
God is eternal life through our Lord Jesus Christ."

False Hopes Must Be
Swept Away

If people are to be converted, then preachers
must sweep away the false hopes in which un-
converted men are peacefully sleeping the sleep
of death. These false hopes are many. Environ-
ment is one. Many are resting in the assumption
that because they live in a Christian community
and are surrounded by Christian people that they
themselves are Christian. They deceive themselves.
Environment cannot save them.

Another refuge is the power of example. Many
preachers preach as though all men needed was
to have the example of Jesus Christ held up be-
fore them. The example of our Lord is a mighty
power for holy living, yet the example of our
Lord will not convert the souls of men. Judas
Iscariot looked for three years upon the life of
Christ and knew Him in all life's relations, yet
he went to hell.

Neither will the knowledge of the truth apart
from the Spirit of Truth save the sinner. Ortho-
doxy is good. There is no path of life that is for
the fraction of a moment to be compared to that
glorious path of truth that leads through the val-
leys and .up the mountains of that revelation of
God which we have m Jesus Christ. Yet tlie Bible

teaches that a man may walk that path and live
among the unspeakable grandeurs and glories of
the truth of the gospel all his years and still be

lost unless he yields his heart to the Holy Spiritj 'i^^

who has revealed that truth

These and other false hopes must be swep'
away before men will cry out, "What must I do
to be saved?" The generation to which the
preachers of today are sent to preach is a sleep
ing generation. They are drawing near to the
breakers of eternity, and yet they are fast asleep
and dreaming dreams.

It is the first duty of the preacher to awaken] ^;„fyf,

them. The loss of the soul is too serious a matter

to let them drift with the current over the Niagara ^ {jjt
of death and of judgment.

Two Great Motives For
Converting Sinners

Our Lord and the Apostles used two great mo
tives in awakening sinners and calling them to re
pentance. One was the motive of hope and bless-
ing; the other was the motive of fear. Our Lore
called men to come to Him saying: "Come untc
me and I will give you rest." "He that loseth his ^
life for my sake and the gospel's sake shall fine idJesi
it." "He that believeth on me though he die ye
shall he live."

But our Lord used fear also to turn men front ^
their sins. Our sophisticated generation has beei
in the habit of decrying fear as a motive of action
and it has hushed up many timid preachers fron
"preaching the terrors of the Lord." We ii
America imbibed so freely of the wine of ou:
wishful thinking that we became "silly-drunk,'
and said we would be afraid of nothing; then Pear
Harbor sent the chill of cold fear into our souls
Now under the spell of that fear we have begun t<
acquit ourselves like men, and have started on th
path that leads to national salvation.

Conversion A Matter Of
Life And Death

Our Saviour was never too soft or too senti
mental to neglect to make the right use of fear ii
the conversion of men. He said, "Except ye re
pent ye shall all likewise perish." He said of on^
who refused to repent, "Cast him out into oute
darkness." He declared that at the last day Hi
will say to some, "Depart from me ye cursed.'
The sharpest words concerning the consequence
of sin that have ever been uttered have come fror
the lips of Jesus Christ. "He that hath ears t
hear let him hear."

Let the preachers of the United Presbyteria:
Church learn more deeply than ever before tha,
the conversion of the soul is a life and deat,
matter in the eyes of Jesus Christ. It must b|
also in our eyes. "Come, come, for all things ar
now ready." — The United Presbyterian.

*Moderator of
Church.

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U3i2 Oct 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

Baptism

By Rev. John Scott Johnson. Ph.D.

The Bible Mode Of Water Baptism

Are we not impressed with the simplicity of the
f Bible language about water Baptism? No physical
preparation had to be made for the ceremony ex-
cept once — that of Saul of Tarsus. He was told to
"arise and be baptized" (Acts 22:16), and he
"arose and was baptized" (Acts 9:18). That is the
whole record of the ceremony.
1 do. There is no suggestion nor intimation anywhere

in the Bible that clothing had to be changed, nor
of any inconvenience of wet garments (even out
on the desert road to Gaza). In a jail, about the
Jordan, around the house in Jerusalem containing
the upper chamber, in the home of Cornelius, by
a river's brink in Philippi, out on a desert road —
whenever and wherever water baptism was needed,
■ 'twas administered without delay and with no "fuss
'° and feathers". Does not this fact argue strongly
as to the simplicity of the ceremony? Does not
the cumbersomeness and unweildiness of immersion
seem utterly repugnant to, out of keeping with
the simplicity of the record?

To ascertain the mode of baptism in Bible usage,
let us look first at some synonyms of the word
j. and then at some examples of water baptism, all,
J. of course, taken from the Bible,
ro, a. Synonyms,

le unto The Bible identifies baptism with water with
tlh his ceremonial purifying or cleansing with water. The
all find New Testament uses water baptism and ceremonial
die yel purifying or cleansing with water in such close
conection that their identity cannot be doubted.
)iy The following references will make this clear John
3:25-26; Luke 11:38-39; Lev. 14:49-52; 18:19;
, Num. 8:7; 19:9-21. Since baptism with water was
I, identical with ceremonial purifying or cleansing
, with water in both the Old and New Testaments,
j, the Bible mode of such purifying or cleaning must
be the Bible mode of water baptism. This cere-
monial purifying or cleansing was always and
1, invariably by sprinkling.

It is no accident that the verb "sprinkle" (in
,, various forms) occurs forty-one times in Exodus,
Leviticus and Numbers, and six times in Hebrews.
The verb "immerse" never occurs in the Bible in
lany of its forms.

All Bible students recognize in the ninth chapter
!of Hebrews a summary of some of the practices
which are described in Exodus, Leviticus and Num-
!: bers. In Hebrews 9:10, the Greek baptismois, bap-
i:tizings, is translated by the English word "wash-
ri.ings". These "washings" (baptizings) can be no
n other than the sprinklings described in the Old
•e-Testament books named. Since these "divers"
H baptizings were all performed by sprinkling, we
i. have here the Bible's explicit designation of sprink-
f ling as the mode of baptism.

If Mark 7:4 reads: "When they come from the
market, except they wash (Baptize), they eat not.
And . . . they . . . hold . . . the washing (baptizinig)
of cups and pots, brazen vessels and of tables (or
'eouches)." This ceremonial cleansing of people
; after a trip to the market, and of tables (or
. touches) is called "baptizing" in the Greek (see
-he margin of the American Standard Revision).
This was performed by sprinkling, as shown by
Numbers 19:18: "A clean person shall take hyssop
.^nd dip it in the water and sprinkle it upon the
[i)ter'«|tent and upon all the vessels, and upon the

persons.

If Numbers 19:18 (and other similar practices)
were not the precedent, the original, of Mark
7:4, where did such baptizings originate? How
else can their existence as a Jewish custom be ex-
plained? The fact of the practice of sprinkling
water as the precedent of water baptism proves
that the Bible mode of baptism was sprinkling.

The margin of Mark 7:4 in the American Stand-
ard Revision records: "Some ancient authorities
read "sprinkle themselves" instead of baptize
themselves. When some ancient copyists substituted
"sprinkle" for "baptize", they showed the identity
in mode of the two words.

Since ceremonial purifying or cleansing with
water was invariably done by sprinkling in the
Old Testament, any change of that mode in the
New Testament for the same ceremony would
surely be described and explained. There is no
suggestion or intimation anywhere in the New
Testament of any command to change the mode.
Then there is no escape from the conclusion that
a ceremony which was not changed in its char-
acter, its nature, nor its signification as it passed
from one dispensation to another, could not have
been changed in its mode in silence — it must still
be by sprinkling.

b. Examples.
1. John's Baptism.

John was a Jew. He was baptizing Jews — a
nation intensely scrupulous and zealous about the
letter of the Law and the things thereunto apper-
taining. The Jews identified water baptism with
ceremonial purifying, as has been indicated.

Suppose John had attempted to introduce some-
thing absolutely unknown to the Law (for in-
stance, immersion), would he not have given or
alleged his authority therefor? Without some such
showing that was sufficient, those Scribes, Phari-
sees, and Saducees — always jealous of another's
popularity — would have hounded John as later
they hounded Paul, especially when John used of
them such a harsh, and offensive phrase as
"generation of vipers" (Matt. 3:7). The worst
they could say of him was: "He hath a demon" —
Matt. 11:18). Since John claimed no new revela-
tion, and since there was no protest against his
mode of purifying the people, there is only one
conclusion possible — he was acting in accordance
with the Law and prophecy; he was baptizing the
people by sprinkling them with clean water.
Can John Be The Messiah?

Moreover, they were expecting their Messiah,
and they actually thought John was he. Why?
Did not Isaiah say of the Messiah: "He shall
sprinkle many nations" (Isa. 52:15)? John was
preaching the baptism of repentance for the re-
mission of sins and must have been sprinkling
clean water upon the people. This seemed a ful-
fillment not only of Isaiah (just quoted) but also
of Ezek. 36:25-27: "I will sprinkle clean water
upon you, and ye shall be clean; from all your
filthiness and from all your idols will I cleanse
you. A new heart also will I give you and a new
Spirit will I put within you." Was it not to this
latter part John referred in Matt. 3:11: "He (the
Messiah) shall baptize you with the Holy Spirit"?
And was not John fulfilling the former part.

We can thus understand the questioning by the

Page 16

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

messengers of the Pharisees in John 1:19-25, wind-
ing up -with the amazed demand in the 25th verse:
"Why then baptizest thou?" If John had been im-
mersing people (of which the Jewish Law and
Prophecy knew absolutely nothing), the question-
ing by these messengers would be unaccountable.
No immersion of anybody had been predicted.
Since they were expecting their Messiah and saw
John doing what had been foretold of the Messiah
— sprinkling the people with clean water — it was
natural to join the two things together.
"Was It From Heaven Or Of Men?"
This question about John's baptism was asked
by the Lord (Luke 20:4). If of men, then it may
have been of men's devising; it may have been by
immersion. But if it was from Heaven (and we
know it was), then it followed God's plan. This
plan is in type in many parts of the Old Testa-
ment, and it is assuredly given us in prophecy in
Ezek. 36:25 ("I will sprinkle clean water upon
you").

The verses following Ezek. 36:25 speak of the
baptism with the Holy Spirit and the effect there-
of. There is no mistaking a fulfillment at Pente-
cost of the prophecy of Ezek. 36:27 "(I will put
my Spiirt within you"). Since the baptism with
water was and is the type of the baptism with
the Holy Spirit (as will be shown in the next
article in this series "The Holy Spirit and Water"),
verse 25 ("I will sprinkle clean water upon you" —
this coming just before "I will put my Spirit within
you", a statement which had fulfillment at Pente-
cost) must have had some fulfillment just before
Pentecost. Could it have been, in Bible history,
other than John's baptism? Then John's mode of
baptism could have been no other than that set
forth in verse 25 — sprinkling. "The baptism of
John, was it from Heaven or of men?"

2. Baptism Of The Lord Jesus.
Reference has been made to the fact that a

Jew, fulfilling Law and Prophecy, in baptizing
Jews, would of course have complied with the
Old Testament requirements. No other argument
should be needed to assure Bible students that
John, a Jew, did it in the only way known to Law
and Prophecy — by sprinkling. The Lord Jesus (the
Jehovah of the Old Testament) had given the di-
rections to Moses, and we may be sure He com-
plied with His own detailed and repeated com-
mand about sprinkling.

3. Other Baptisms With Water.

To avoid unduly enlarging this article other
Bible baptisms with water will not be dealt
with in detail. However, whenever circumstances
are given in the Bible, they all confirm sprinkling
as the mode (unless it be the misleading translation
"much water", which will be considered in a later
article). For instance, the baptism of the Eunuch
was on a desert road (Acts 8:26). The Philippian
jailor and his family were baptized in the jail in
the middle of the night (Acts 16:33). Saul of
Tarsus was baptized "standing up", after three
days without food or water, and before food was
given him (Acts 9:9-18-19; 22:16). No adequate
facilities for immersing three thousand at Pente-
cost (Acts 2:41) were available, and no mention
was made of any difficulty connected with their
baptism. See also the first two paragraphs here of.

Do not the synonyms of baptism and the Bible
examples of water baptism all prove sprinkling to
be the Bible mode of baptism?

'■ Pastor of the Sibley Presbyterian Church, Au-
gusta, Ga.

Mean Things They Said
About Jesus

By Rev. W. W. Sprouse. D.D.*

What pastor or other church worker has not
heard something like this: "I'm not going back to
that class, somebody said something mean about
me." One of the crosses the sincere servant of
Jesus has to bear is having to deal with so many
people who wear their "feelings" on their sleeves,
are constantly being offended. They pray today
and pout tomorrow. They think they are so inde-
pendent when they threaten to "quit", "resign".
Most every church has its share af such, in the
session, the diaconate, the Auxiliary, the Sunday
school. During the last twenty-six years I have had
the privilege of preaching in ninety-one evangelis-
tic meetings in fifty-five churches in three states,
and I heard of so many with tender feelings. I
shall never forget hearing an English minister say
at Massanetta, "Its easy to resign, anybody can
resign. What if God would resign?" The heartaches
they do cause!

Some years ago when a fresh tale of hurt feel-
ings in a Sunday school class came to me it set
me to thinking of the mean things they said about
Jesus. Not imaginary things either, as so many
reports in the church are. I thought of how Jesus
bore them. Did He threaten to "resign"? I went
to the four Gospels and listed all these mean
things in order, grouped; ugly, spiteful, untrue
things.

"He Is A Blasphemer"

"And behold, certain of the scribes and Phari-
sees said within themselves. This man blasphemeth."
Mt. 9:3. Mk. 2:7. Lk. 5:21. When He healed the
paralytic. "The Jews answered him. For a good
work we stone thee not, but for blasphemy."
Jno. 10:23. At Feast of Dedication in Jerusalem.
"He hath spoken blasphemy." Mt. 26:65. Mk.
14:64. At His trial.

Webster defines "blaspheme", which comes from
the Greek "blasphemeo", as follows: "To speak ol
or address with impious irreverance; to revile im-
piously a sacred thing. In Jewish Law, Cursing or
reviling God or the king, who was God's representa-
tive. Indignity offered to God in words, writing, or
signs; act of claiming the attributes of God."

So the Jews accused Christ of claiming to be
God, thus wickedly taking unto Himself attributes
to which He had no right. That He was truly God
does not relieve them of the guilt of charging
Him with being a liar, an imposter, a fake.
Jesus knew only too well how they looked upon
Him, and how it must have cut Him to the heart
to think His own blood believed Him capable of
such deceit, could think of Him as speaking im-
piously and irreverently of His loving Father. And
yet did He "resign?"

"He Is Beside Himself"

"And when his friends heard it, they went out
to lay hold on him: for they said, He is beside
himself. Mk. 3:21. Now this was said by His
friends, and is misunderstanding rather than mean
criticism. He was so busy serving "they could not
so much as eat bread", so His friends thought He
was a "religious crank", "a fanatic", just about
"crazy". And this lack of sympathy with His loving
heart hurt Him deeply. They could not understand
any one being too busy serving humanity, and the
Father, to eat. And we don't often see it today.
Have you not heard, "What a pity to waste that I
fine young life in Africa."

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

"He Is A Glutton And A Winebibber"

"Behold, a gluttonous man, and a wine-bibber,
a friend of publicans and sinners!" Lk. 7:34, said
Jesus they said of Him. When He feasted with Levi
and friends they asked, "Why cateth your Teacher
with the publicans and sinners?" Mt. 9:11; Mk.
2:16. When "all the publicans and sinners were
drawing near unto him to hear him . . . both the
Pharisees and the scribes murmured, saying. This
man receiveth sinners and eateth with them."
Lk. 15:1,2. When He accepted Zaccheus' invi-
tation, ". . . they all murmured, saying. He is gone
in to eat with a man that is a sinner." Lk. 19:7.

His enemies meant to disparage, demean, abuse
Him when they .sneered at His mingling and eating
with "sinners", those whose sins they saw without
seeing their own. We know this was His greatest
glory; we make our hymns about it: "Christ Re-
ceiveth Sinful Men." He fraternized with them
to win them to salvation, but His enemies charge
Him with mingling with them to sin with them.

They also called him a "glutton" and a "wine-
bibber." That is. He "ate like an animal", and
was a lover of wine, a tippler, yea, even a drunk-
ard. This was the indelicate and insulting remark
they flung at this noble Gentleman. They called
this Man, Who came to save from the sins of the
body. One who petted and pampered His own body
in sinful indulgeneies. "Birds of a feather", they
thought. How hard it must have been for Him to
bear such unfair, untrue and mean taunts.

"He Is In League With The Devil"

"But when the Pharisees heard it, they said,
This man doth not cast out demons, but by Beelze-
bub, the prince of the demons." When He healed
a blind and dumb possessed man, Mt. 12:24; Mk.
3:22. "But the Pharisees said, By the prince of
the demons casteth he out demons." When He
healed a dumb demoniac, Mt. 9:34. "But some
of them said. By Beelzebub the prince of the
demons casteth he out demons." When still an-
other blind and dumb possessed man was healed.
Lk. 11:15.

His tireless enemies even go so far as to charge
Him with being in league with Satan and using
the "black art" of the demons themselves. Their
hatred blinds them to the inconsistency of their
accusation. "If Satan also is divided against him-
self, how shall his kingdom stand?" Jesus rent
their argument to shreds, but their hatred re-
mained. Think of Jesus coming to earth to fight
Satan, and give His very life blood in that fight,
and then being accused of deserting God's cause
and going over to the enemy. Accused of being
a "Benedict Arnold", a "Judas". How that must
have grieved His loyal soul. He was charged with
having "sold out" to the devil. "She hurt my feel-
ings." Think of His "feelings".

"If they have called the master of the house
Beelzebub, how much more them of his household,"
was all He said to reveal His feelings, Mt. 10:25.

"He Has A Demon"

They did not stop with charging Him with being
in league with the demons: they accused Him
of being possessed with a demon Himself. This I
believe to be the meanest and most horrible thing
His enemies ever said of Him.

"Thou hast a demon", Jno. 7 :20, said the multi-
tude in Jerusalem at the Feast of Tabernacles.
"The Jews answered and said unto him, say we
not . well that thou art a Samaritan, and hast a

demon," at the same Feast, Jno. 8:48. And the
third time, "Now we know tliat thou hast a
demon," Jno. 8:52. And even a fourth time at
that Feast, "And many of them said, lie hath a
demon, and is mad." Jno. 10:20.

Davis Bible Dictionary says of demon possession:
"Man was himself responsible for his liideous
visitor. Probably not until a person was degraded
and weakened by sin, personal or inherited, might
he be taken captive by a demon." Thus His enemies
declared that Jesus voluntarily sinned to the ex-
tent that a demon was allowed to control His
life. He had given Himself over to the service
of Satan, and was doing his hellish work. Con-
sider within your hearts what such a blasphemous
charge meant to His sin-hating and God-loving
soul. What church member's "feelings" have ever
been so hurt?

"He Is A Sinner"

"We know that this man is a sinner", said the
Pharisees to the healed blind man, Jno. 9:24. A
sinner is one who sins, loves sin, breaks God's
law. One who works against God, and for Satan.
The unsaved sinner, and of course this is the kind
they mean, is a lost soul, on his way to hell, ever-
lasting punishment, unless he repents. Here sin
claims to be virtuous, and charges virtue with
being sin. How it must have cut Him to the
quick, but He never fussed, nor fumed, nor
"re-signed". He left it with His Father to take
care of His good name.

;'He Is Worthy Of Death"

"What think ye? They answered and said, He is
worthy of death." The highest court of the Jews,
the Sanhedrin, solemnlv declared their sentence.
Mt. 26:66; Mk. 14:64. They meant He was a
criminal, a law-breaker, a scoundrel, too mean to
live. He deserved to be executed by the State by
crucifixion, which is far worse than hanging or
electrocution. Three times Pilate said "I find no
fault in Him", . . . "No, nor yet Herod", but they
believe Him deserving of death. He knew He
must die, but how differently from what they
meant. They crucified Him with their tongues be-
fore, they did with nails. This also was part of
His punishment for us.

"He Is A Deceiver"

". . . We remember that that deceiver said while
he was yet alive, "After three days I rise again."
This is the last word His inveterate enemies, the
chief priests and Pharisees, said of Him in the
Gospels. This is their epitaph, not His. This was
said to Pilate in urging him to "make the sepulchre
sure", Mt. 27:66. After this, scribes, Pharisees,
Sadducees, Herodians, priests, Herod, Pilate drop
out of His life, and are forever gone. During the
forty day appearances not a single enemy saw
Him, only friends. No enemy will see Him again
until Judgment Day. They called Him a deceiver,
but they were the deceivers: deceiving their own
souls, unto death; and being deceived by the devil.

He who was Truth itself must have felt keenly
being called a liar, a deceiver, for of course He
heard it in His Spirit, although His body lay in
Joseph's tomb. Some day we shall say our last
words about Jesus. What will they be? This was
their's, "That deceiver". This word can never be
unsaid. It stands through all eternity.

These are recorded "mean" things they said
about our Lord. And beautifully He bore them.
May His example make us very humble.

• Staunton, Va.

Page 18

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

Broadcasting Our Message

By Samuel M. Zwemer, D.D.

The Madras Conference has called attention
again in its report and findings, but more especi-
ally in the volume by Dr. Mott on Evangelism, to
the primary task of the missionary. The Gospel is
good news. That it is good we know by experi-
ence; and that it is news we realize when we face
the world of Islam. The heart of the Christian
message is news to our Moslem brethren who know
much regarding Jesus but deny the historicity of
His death and its implications. Whatever be our
method of approach in carrying this message
across we can be sure that the example of Christ
is supreme.

There are three ways of telling your friend
good news. You can send him the news in a letter,
you can ring him up on the telephone, or you can
run over and grasp his hand, and with joy in your
own heart and beaming from your face, tell him.

Christ chose the last (and best) way. The Jews
had Moses and the prophets read in their syna-
gogues every Sabbath and in these old documents
the gospel message was found in symbol, and type,
and promise: "Behold the Lamb of God which
taketh away the sin of the world." The Jews had
come from far and near and heard a voice crying
in the wilderness of Judea, God's long distance
call, "repent ye: for the kingdom of heaven is at
hand." But they came to hear John the Baptist.
Now the other John and his brother and the ten
disciples with sixty more were sent out two and
two (for two are better than one, Eccles. iv.9-12),
to every city and place where Jesus Himself ex-
pected to go.

The harvest was ripe — the time was at hand, so
the Master sent out His labourers — reapers. He
chose the most direct, the most personal and the
most natural way to spread the good news of the
kingdom. The twelve apostles were symbolical of
the twelve tribes of Israel; the seventy special mis-
sionaries typical of the world-wide evangelism that
was just ahead. In the tenth chapter of Genesis
there is a catalogue of the nations in which the
Jewish commentators count the total as exactly
seventy. Christ was doubtless conscious of His
universal mission. He was the light of the world.
He had other sheep than those of the Jewish fold.
The Son of man came to seek and to save the
lost. His horizon was not limited to Palestine.
When the Son of man returns in glory all nations
are to stand before Him in judgment. Every man
in need was His brother. His compassion went out
to the multitudes and His love must reach out to
the farthest as well as the nearest.

Jesus knew the strategy of personal contacts.
He wrote nothing. He sent no letters to rulers and
leaders, as Mohammed did, asking them to accept
His message and mission. He trusted to the human
voice, had confidence in the human heart, and
knew that truth would set the tongue on fire.
"Behold, how great a matter a little fire kindleth!"
"I send you forth as sheep in the midst of wolves";
without force, without finance, without machinery
or organization. Little companies of men and wo-
men, two by two, they scatter and tell their mes-
sage and return with joy. So it was at the first;
and so it was for two centuries. Silent as the com-
ing of the day, irresistible as the rising of the
tide, mighty with the majesty of the risen Christ,
these humble folk did the deed that changed Pale-

stine and the Roman world. It is the most stu-
pendous revolution in history, of which we here .
see the beginnings. Professor Lecky confesses his
astonishment in these words: "That the greatest
religious change in the history of mankind should
have taken place under the eyes of a brilliant
galaxy of philosophers and historians, who were
profoundly conscious of the decomposition around
them; that all of these writers should have utterly
failed to predict the issues of the movement they
were observing; and that during the space of three
centuries they should have treated as simply con-
temptible an agency, which all men must now
admit to have been, for good or evil, the most
powerful lever that has ever been applied to the
affairs of men; are facts well worthy of medita-
tion in every period of religious transition."

Today we too are in a period of transition fac-
ing the same possibilities in India and China and
the Near East. When we meditate on the miracle
of the first century, and remember that it was the
changed character of the men whom Jesus chose
that is the explanation, we long for their suc-
cessors.

The men whom Jesus appointed were not chosen
by chance when He sent them two by two. From
the commission they received and the report of
their return, we know their character, and some
of their characteristics. How they fit in with
present-day demands and necessary missionary
qualifications! These men were first of all, like
their Master, conscious of great and crying human'
need. They had a passion for service. They were
so loyal that they were prepared to abandon all
for their mission. To let the dead bury their dead,
and not to look back when they had put their
hand to the plough. Ready for a wanderer's life,
with pilgrim staff — and no place to lay their heads
and call home. "No purse, no wallet, no shoes,"
that is. Dervishes of God, Saddhus of the Kingdom.

Again these seventy were men with such grace
of personality and trust in human nature that they
hoped for hospitality everywhere — their passport
read, "Peace be to this house." Their payment for
gracious oriental hospitality was to heal the sick
and bring the kingdom of God a little nearer to
the heart and the home of the sorrowful and op-
pressed. They were men among men, eager to make
new friendships and yet unwilling to break old
ones. They were not "to go from house to house,"
but to abide and witness with a love that will not
let go at the first rebuff. Nevertheless, they were
men of iron, too, as was their Master. When men
despised their message and drove them out, they
were to depart, not by fleeing as guilty exiles, but
in dignity as heartbroken ambassadors who have
failed in their message of peace — shaking the dust
from their sandal-less feet for a witness to those
who rejected the Prince of Peace. It required
moral courage to face a hostile world with a mes-
sage of peace — to speak a new language of the
heart, to awaken the slumbering conscience and.
give strength to the palsied will. Nazareth and
Capernaum was not in less need at that day than;
Corinth and Rome. It was the first mission. So
they went and they witnessed and they returned
from their tour of the cities and villages with the
joy of victory. To them and to all their successors
Js.this joy of, th^.tjord-rrthe joy of .the harvest. ■

Oct. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

CHURCH NEWS

By William C. Sistar*

The Synod of Georgia, meeting in Athens, Ga.,
Sept. 22-24, heard the following resolution present-
ed by Rev. Cecil Thompson, of Valdosta, and
adopted it as follows:

"Whereas our nation is engaged in a world-wide
conflict that endangers all the national, social, and
spiritual blessings that we enjoy; and,

"Whereas our government is asking us all as
citizens and pastors to do all we can to win this
conflict by the sacrifice of men and possessions;
and,

"Whereas we are willing to do all we can and
should as Christians to support our country and
leaders to bring about the survival of all that we
hold dear; and,

"Whereas we find so many evil influences
abroad in our country, particularly in and sur-
rounding our hundreds of army and navy camps
and defense areas, wh'ch are undermining the
character and manhood of the very men whom we
have given to defend our country; and,

"Whereas we find especially that liquor,
gambling, and immorality in other forms is reach-

ing alarming proportions and is even allowed on
the very grounds of these army camps:

"Therefore, be it resolved by The Synod of
Georgia meeting in Athens:

"1st. That we call upon our government and
military leaders to remove these vicious and in-
sidious things from these military and defense
areas which are doing more to undermine and de-
feat our efforts to win the victory than any other
one thing; and,

"2nd. That we seek through every agency at our
disposal to arouse our communities and our church
people to oppose as Christian citizens these vices
of drinking, gambling, and immorality among our
armed forces and own people in these days that
demand sober and serious living and thinking;
and,

"3rd. That we ask every pastor to so preach the
Scriptures in these days that our people may not
only be comforted but also be aroused and awak-
ened to our unseen and deadly foes from within
that seek to destroy the very liberties we are
fighting to preserve, and that they may oppose
them in a positive and Christian manner."

*Permanent Clerk of Synod.

BOOK REVIEWS

Great Women Of The Bible

By Clarence E. Macartney

Published By Abingdon-Cokesbury Press
Nashville, Tenn. Price $1.50.

Dr. Macartney is a fascinating painter of char-
acter. He is vivid in portraiture and practical in
application. His last volume, like his former ser-
mons on Biblical characters, is delightfully read-
able and richly suggestive. The author has the
ability to go straight to the heart of a passage of
Scripture and explain its meaning as it relates to
one of the characters of the Old and New Testa-
ments. Each woman is presented life-like and real
in these sermons. These sketches are rich in both
moral and doctrinal teaching.

Two sermons stand out in this volume above
the others, although the others are good preach-
ing. The first is, "The Woman Who Married the
Wrong Man." What a warning to our daughters!
Each unmarried young woman should read this
sermon before she pledges herself to marriage.
Dr. Macartney states: "The Bible would not have
been the complete book that it is, had it not had
a story of a woman who married the wrong man."
This sermon is built on the story of Abigail.

The second sermon gives the opposite thought,
and is entitled, "The Woman Who Married the
Right Man." The sermon is based on the mar-
riage of Jacob and Rachel. The' preacher states
that Jacob is the greatest lover of the Bible. He
added: "Jacob outsoars all the great lovers of
history — Nero and Leander, Dante and Beatrice,
Abelard and Heloise."

After reading these sermons one does not won-
I der why the distinguished author is in such great
' demand as a preacher. Dr. Macartney is loyal to
the Bible, and has a message from it that he tells
forcibly and convincingly. There is no famine of
the preached word in the First Presbyterian
Church of Pittsburgh. The homiletic world is en-
, riched with the publication of this volume.

— John R. Richardson.

Untranslatable Riches From
The Greek New Testament

By Kenneth S. Wuest

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $1.00.

The title of this book may be misleading. It is
possible to infer that it is written for Greek
scholars, and exclaim, "No Greek for me!" It is
necessary, therefore, to point out that this book is
written primarily for the readers of the English
Bible. The author has the ability to take the ori-
ginal Greek text and extract fine points from it
for the person without a knowledge of Greek. He
clears up certain passages by careful translation
and exposition. Here is an example based on
I. Cor. 2:9-16. "But just as it stands written;. The
things which eye did not see and ear did not hear,
and which did not arise within the heart of man,
as many things as God prepared for those that
love Him. For, to us God uncovered them through
the agency of His Spirit. For the Spirit explores
all things, yes, the deep things of God. For who is
there of men who knows the things of the (indi-
vidual) man, unless it be the spirit of (that) man
which is in him. Even so also the things of God no
one knows, but the Spirit of God (knows the
things of God). But as for us, not the spirit which
animates the world did we receive, but the Spirit
who proceeds from God, in order that we might
know the things which by God have been freely
given to us; which things we speak, not in words
taught by human wisdom, but in words taught by
the Spirit, matching spiritual things with Spirit-
taught words. But the man whose powers of ap-
prehension are limited to the exercise of his rea-
son, rejects the things of God, since they are fool-
ishness to him. And he is powerless to know them,
because they are investigated through the instru-
mentality of the Spirit. But the man equipped by
the Spirit, comes to an apprehension of all things,
yet he himself is comprehended by no one. For

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Oct. 1942

who knows the Lord's mind, that he should in-
struct Him? But as for us, we have the mind of
Christ."

All Bible students especially interested in the
ministry of the Holy Spirit will find this volume
profitable. An excellent chapter is devoted to
"Light from the Greek on the Ministry of the
Holy Spirit." No Christian will be guilty of loose-
ness, vagueness, or inaccuracy of statement in re-
gard to the person and work of the Holy Spirit if
he reads this chapter intelligently. Every preacher
and Bible teacher can use this illuminating and
fertile book to great advantage.

— John R. Richardson.

Paul's Ways In Christ

By Egbert W. Smith, D.D.

Revell Publishers. Price $1.50.

In reading "Paul's Ways in Christ;" and not
forgetting Dr. Smith's past cardinal contributions
in pen and voice to the Kingdom, one recalls the
critical compliment of the governor of the feast at
Cana — -"Thou hast kept the good wine until now."

In this appraisal of the character and service of
the "Greatest man since Christ," Dr. Smith, him-
self a Christian Giant, has made a major con-
tribution to the challenging and inspiring Christian
literature sorely needed by our own generation.

Saturated with apt quotations from the Word;
calling men back to the great eternal simplicities
of Christ in service and witness: this book with
delightful clarity grips and stirs and blesses. As
men accede to its winsome and strong appeal
they will find their feet patiently pressing the path
that leads up hill and that provides the Companion
who is Himself the object of their quest.

I must testify that my own soul was stirred
deeply and my zeal quickened as I came face to
face with the Pauline, Biblical, Christ-enjoined
obligation to simple, constant, definite personal
witnessing and Evangelistic and soul seeking
preaching.

I thank Dr. Smith for this classic with its clear
call; and commend it to every minister and lay-
man in our church whose souls burn within them
whenever Christ talks with them by the way.

Samuel Mc. Ph. Glasgow.

Savannah, Ga.

The American Citizen
In Government

By Judge C. Ellis Ott

Published Bv Pelican Publishing Co., 339 Caron-
delet Street, New Orleans, La. Price $2.00.
This book should be read by every American.
It should be placed in every public school, and
each student required to read and study its illumi-
nating contents. In a day when the perpetuation
of democracy is threatened, this book is a great
boon. It should be not only in the school but in
the home library. Here we have the essence of
good citizenship packed into one volume. It is
"good measure pressed down, shaken together, and
running over." This is such a book as one would
expect from the author. Judge Ott is a distin-
guished jurist and a highly esteemed churchman.
As a lawyer and judge he is recognized in Louis-
iana, where he is best known, as one of the ablest
interpreters of the law in the South, possessing a
legal mind with a marvelous power of analysis. As
a Christian layman he is constantly called upon
for counsel and special addresses. This work is

learned, perspicuous, and tremendously practical
in application. The discriminating reader will not
find a dull or unprofitable page in it. This volume
would make a splendid graduating gift to high
school and college students.

— John R. Richardson.

The Basis Of Millennial Faith

By Floyd E. Hamilton

Pul)lished By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $1.00.

With the shattering of the easy optimism of re-
ligious leaders in America, and the overthrow of
the false notion of automatic inevitable progress,
there is developing a new interest in the second
advent of Christ. The article in the Creed we
recite each Sunday morning, "... from thence
He shall come to judge the quick and the dead,"
is taking on new significance. All who are hon-
estly facing the deeper problems of life and sin-
cerely wrestling with theological truth, are be-
ginning to realize that this tenet of the Christian
faith must not he ignored. To all desiring a Scrip-
tural, sensible, sincere, and scholarly guide to
follow, your reviewer knows of no better than
from the author of this little book.

The author is a Bible student with fine judge-
ment, and a missionary with a passion to exalt
Christ. He comes to grips with a subject that is
difficult to elucidate, and has caused much con-
troversy, with penetrating insight and clarified
exposition. The writer was at first a pre-
millennialist because he thought a Christian had
to choose between being a premillennialist or a
postmillennialist. Since he had to choose one, he
felt that premillennialism was more scriptural and
accepted this view. Later he discovered the view
known as amillennialism and he saw that instead
of being forced to accept one of two views, he
could accept one of three, and it seemed to him
that the amillennialist view avoided the difficulties
of both of the others.

In his introduction he points out that, "the his-
toric position of the Christian Church has been
that no oflFicial pronouncement should be made by
the church as a church on the millennial issue,
and that members were to be allowed to hold any
view they desired. That is the wise course for all
Christians to follow in the fight against Modernism
and the anti-Christian paganism of this modern
civilization."

In the first chapter there is a paragraph that
our church should continually bear in mind. Here
it is: "The Christian Church has indeed differed
as to the interpretations of the prophecies re-
lating to the order of events preceding and fol-
lowing the Second Coming of Christ, but as to
the fact of His Coming again there has been uni-
versal agreement among those who accept the
Bible as the Word of God. Because of this unity
of belief in regard to the Second Coming, and
because there has apparently been room for sin-
cere difference of opinion as to the way in which
the prophecies concerning it are to be inter-
preted, the church has almost universally refused
to make such interpretations articles of the creeds
of the various churches. In other words, almost all
evangelical branches of the Christian Church have
left the individual Christian free to accept his own
interpretation of prophecies concerning the Second
Coming of Christ, and receive all those who be-
lieve in the fact of the Second Coming, as Chris-
tian brethren." — John R. Richardson.

P^=THE SOUTHERN^^=
RESBYTERIAN
JOURNAL •••

A Presbyterian monthly magazine devoted to the
statement, defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

'Entered as second-class matter May 15, 1942, at the Postoffice at Weavervllle, N. C, under the Act of March 3, 1879."

/olume I — Number 7 NOVEMBER 1942 Yearly Subscription $1.00

THE INSPIRATION OF THE SCRIPTURES
By Rev. Geo. H. Gilmer, D.D.

THE BOOK THAT MAKES A MAN
DISSATISFIED WITH HIMSELF
By Robert King, Jr.

WHERE DO WE GO FROM HERE?
By Rev. William Crowe, D.D.

THE AUTHORITY OF THE LORD JESUS CHRIST AS
EXERCISED IN THE PRESBYTERIAN CHURCH U. S.
By Rev. Wm. C. Robinson, D.D.

WOMAN'S WORK

Edited By Mrs, R. T. Faucette

THANKSGIVING AND TEARS
By Rev. Samuel McP. Glasgow, D.D.

THAT WE MAY ADVANCE TO CHRIST!

By Rev. W. Hoyt Wakefield

THE EARLY WORKERS IN TSINGKIANGPU, CHINA

By Rev. B. C. Patterson. D.D.

THE SOONG FAMILY OF CHINA

By Rev. Melton Clark, D.D.

BAPTISM

By Rev. John Scott Johnson, Ph.D.

A HOLY WAR

By Rev. S. M. Erickson, D.D.

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

1 THE SOUTHE

RN PRESBYTERIA

JOURNAL T

j The Journal has no c

fficial connection with the Presbyterian Church in

the United States

f PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.

1 Henr
i ev. enry

B. Dendy, D.D., Editor — Weaverville

N. C.

CONTRIBUTING EDITORS

1 Rev. S imuel McP. Glasgow, D.D.

Rev. Edward Mack, D.D.

Rev. Wm. Childs Robi.-ison, D.D.

1 Rev. Robert F. Cribble, D.D.

Rev. Cecil H. Lang, D.D.

Rev. John M. Wells, D.D.

BOARD OF DIRECTORS

1 Mr. Charles C. Dickinson, Chairman

Rev. Wilbur Cousar, D.D.

Rev. John R. Richardson, D.D.

! Rev. Samuel McP. Glasgow, D.D.

Rev. Henry B. Dendy, D.D.

Rev. Charlton Hutton

1 Mr. S. Donald Fortson

Rev. T. A. Painter, D.D.

Mr. T. S. McPheeters

1 Rev. R. E. Hough, D.D.

ADVISORY COMMITTEE

Dr. L. Nelson Bell, Sec'y-Treas.

j Rev. O. M. Anderson, D.D.

Mr. Xom Glasg'ow

Rev. W. H. Mcintosh, D.D.

1 Rev. W. W. Arrowood, D.D.

Rev. J. D. Henderson

Rev. A. R. McQueen, D.D.

1 Rev. C. T. Caldwell, D.D.

Rev. J. W. Hickman, D.D.

Dr. S. B. McPheeters

j Rev. Melton Clark, D.D.

Rev. Daniel Iverion, D.D.

Judge C. Ellis Ott

i Mr. Benjamin Clayton

Rev. Albert Sidney Johnson, D.D.

Mr. Charles A. Rowland

1 Rev. John W. Carpenter, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Harold Shields, D.D. ;

J Rev. Wilbur Cousar, D.D.

Rev. Wil. R. Johnson, D.D.

Rev. Walter Somerville

1 Rev. John D.nvis

Rev. Robert King, D.D.

Major W. Calvin Wells

1 Dr. R. A. Dunn

Rev. J. Frank Ligon, D.D.

Rev. R. A. White, D.D. i

1 Rev. Ray D. Fortna

Rev. Girard Lowe, D.D.

Rev. C. D. Whiteley, D.D.

J Mr. John W. Friend

Rev. Joseph Mack

Rev. Twyman Williams, D.D.

I Rev. Graham Gilmer, D.D.

j., „„ „. „„ ,„ „„_,„_,„, m.—

Dr. J. P. McCallie
Rev. F. T. McGiU

Rev. Edgar Woods i

EDITORIAL
Praise God From Whom
All Blessings Flow

Surely this is a song which should not only be
sung frequently by God's people in public wor-
ship these days but it is also a thought which
should constantly be in our minds and a sentiment
that should ever come from our hearts. How much
we do have to praise God for now. Let us ever re-
member that "Every good gift and every perfect
gift is from above, and cometh down from the
Father of lights, with whom is no variableness,
neither shadow as of turning." James 1:17. We
were created by Him; we are sustained daily by
Him; we are redeemed by Him through His
Blessed Son Jesus Christ.

We Southern Presbyterians should praise Him
particularly for His great blessings upon our own
Church. Let us praise Him for our splendid exe-
cutive secretaries and the fine corps of workers
in ea^h of our executive offices. Let us praise Him
for the fine work being done by the Woman's Aux-
iliary of our Church.

We of The Southern Presbyterian Journal
praise God for His wonderful blessings upon the
launching and the ministry of The Southern Pres-
byterian Journal. Our subscription list is having a
steady and healthy growth. The first issue, May,
1942, went out to 720 bona fide subscribers. The
June issue went out to 1,114 subscribers. The July
issue went to 1,380 subscribers, the August issue
to 1,500, September to 1,775, October to 1,875,
and this issue goes to about 2,000 subscribers.
Letters expressing Praise and Thanksgiving to
God for blessings received from reading The
Journal come to us every week. We praise God
for this and that He is meeting our every finan-
cial need from month to month. Will YOU Praise
Him with us and continue to pray with us that He
may ever use The Journal's ministry to His glory
and for the best interests of our beloved Church?
We take great courage in the Lord and go for-
ward in His strength. — H.B.D.

'What Does He Preach?"

A business man in one of our southern citiesj
recently asked an acquaintance to come to
church. The rather surprising reply was this,
"What does your preacher preach, about the Bible
or politics?

Further inquiry elicited the information that
for many years this man had attended a church
in another denomination but had stopped because;
instead of hearing messages from God's Word he
had Sunday after Sunday heard political and eco
nomic problems discussed by one not competent
to discuss either in an authoritative way.

Several years ago the writer heard a Chin
pastor make this confession in a sermon preached
before a large audience of Chinese Christians. He
said: "I have been in the ministry for fifteen
years. I graduated from a seminary where great
emphasis was placed on education, economic and
agricultural problems. The first five years of my
ministry I was in a large country town and I spent
much time telling the farmers how to run their
farms, and in trying to organize a co-operative
agency to dispose of their farm products. My life
and my ministry were empty and I was unhappy,
I moved to another town and began to stress edu-
cation, using the church property for a school and
seeking to elevate the community by education."

"For five years I carried on this programme but
still my life was miserable and I felt that it was
fruitless. I talked about this to my wife. (She was
the protegee of one of our own Southern Presby^
terian missionaries; a devoted wife, mother and
Christian). She said to me, 'Why don't you ti-y
preaching the Gospel, the thing you were really
called to do?' I pondered this advice, got down on
my knees and confessed my sin and asked God for:
His help and blessing. In the last five years I havei
done one thing only, I have preached the Gospel
of God's love in saving sinners through ChristJ

I have tried to teach my people the Bible, have
them study it for themselves and pray. As a re-*
suit, my heart has been filled with joy and there
are on every hand the evidences of God's blessing

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

in saved souls and changed lives."

Brother, what do you preach? People today
long to hear a positive message from God's Word.
The preacher whose message is founded on and
supported by the Bible is feeding his people. Oh,
the tragedy of preaching doubts instead of facts.
An old elder once remarked of the young preacher
supplying his church, "He can raise more ques-
tions and doubts and answer fewer of them than
any man I ever heard."

In the days which lie ahead, America needs the
clear sound of voices raised proclaiming the Truth.
A New York lawyer recently said, "Failure to
teach and to accept God's truth is the reason for
the collapse of our civilization." In past genera-
tions the neglect of, or attacks on, the Bible came
from without the Church. Today such infidelity is
brazenly proclaimed within the Church.

What is the source of this trend? Failure to ac-
cept in its entirety the Bible as the Word of God.
It is not enough to say the Bible contains the
word of God. Who dares say, "This part is not the
word of God?" There are many today who have
fallen into this dangerous position and who are
teaching their unbelief to others.

A recent writer has this to say: "Those who
deny the inspiration and authority of the Scrip-
tures are challenging or defying the Holy Spirit,
for He has set His own signature on this Book.
The apostle Paul explains the Old Testament as
coming from the Holy Spi;it. 'Holy men of God
spake as they were moved by the Holy Ghost.' As
for the New Testament, it is enough to say that
our Lord identified its writing with the Holy
Spirit. 'Howbeit, when he, the Spirit of truth, is
come, he will guide you into all truth . . . and he
will show you things to come.' 'He shall teach you
all things, and bring all things to your remem-
brance, whatsoever I have said unto you.' "

Brother, what do you preach? This article is not
written to antagonize but with the fervent prayer
that God will use it to cause some to stop and
evaluate their preaching. With all my heart I be-
lieve the ministry of the doubting minister is more
than barren, it is a stumbling-stone and a hin-
drance to souls needing eternal life. Preaching
your doubts will never win a soul. You may ap-
pear smart and you may be popular but some day
you may repent in sackcloth and ashes for having
let the fruitful yeais of your life bring forth noth-
ing but leaves. — L.N.B.

m Little Man . . . What Now?

iylil By Ala Bandon

TM "^^^ Sportpalast was packed with serried ranks
jjjof the Faithful. The walls were alive with banners
i^jjjland their overlapping Swastikas seemed to squirm

,llike living serpents.
"-'f A Voice was speaking. In bursting staccato sen-
tences it was speaking. The Voice barked like
cannon-fire as it said: "We must have a strong
Germany. We must be willing to make any sacri-
fice to make the Fatherland strong."

Again, the Voice rang like a bell when it cried:
"With a strong Germany we will bring about a
United Europe."

Then the Voice softened to the wheedling fa-
miliarity of pleading friendliness: "Why should
anyone hold silly scruples about freedom when one
little sacrifice will make a United Europe in which
' k,all can be really free?"
' ' V The little mustache disappeared. Through the

rushing cataract of applause sounded music and
down the middle aisle came children marching in
"goose-step," who shouted a song, "Today we rule
Germany, tomorrow the whole world."

A little man, wedged between a storm-trooper
and a gigantic Hausfrau, began to ask himself
questions:

A strong united Europe against a united Pan-
America, I could see some logic in that. But a
united world? United against wnat? The Martians?
The Moon-Maiden? Or is unity another mask for
an aim to destroy all freedom?

The Auditorium was packed with row on row of
delegates, each wearing the badge of the World
Conference of religions. The walls were bedecked
with banners bearing crosses and open Bibles,
squirming uncomfortably in that uncongenial at-
mosphere.

From the Speakers' Platform the Voice of the
New Liberalism was speaking. It was the keynote
address of the Conference. The Voice pleaded for
a strong conference, go that the strong conference
might move toward a united world church.

"Why should anyone insist on his scruples about
certain outworn dogmas when a little sacrifice all
along the line would mean a great united church,
throwing its vast resources into each great united
enterprise?"

The Keynoter disappeared among the speakers'
chairs and the crackling bonfire of applause was
broken by a procession representing the Missions
Branch bearing a fluttering banner upon which a
Hindu, a Mohammedan, an American Indian, an
Eskimo, a Chinaman and an Occidental stood arm-
in-arm.

Then followed another parade representing the
New Deal of Domestic Missions. In each row
marched a Theosophist, a Bahaist, a Christian Sci-
entist, a Spiritualist, a Mormon, a Congrega-
tionalist, a Methodist, a Jew, and a Catholic.

A little man, gasping between an Episcopal
Vicar and a suffojatingly ample church secretary,
asked himself some questions:

A willing sacrifice of unessential dogmatic dis-
agreements in order to present a really united
front against paganism and atheism, I can see
that. But a Wo. Id Religion? United and strong?
against what? Against paganism when the World
Church itself is pagan? Against Atheism when the
\VorId Cnurch itself has no God?

Or is Church Union a mask to disguise another
aim, to destroy Truth itself?

— The Calvin Forum.

CHURCH NEWS

Synod Of Appalachia

By Mrs. James M. Graham

The twenty-eighth annual meeting of the Wo-
man's Auxiliary of the Synod of Appalachia was
held in the First Presbyterian Church, Tazewell,
Va., on Sept. 29-30 - Oct. 1, 1942. The president,
Mrs. Donald Mclver, of Bristol, Va., presided over
the business sessions, and the Rev. T. A. Freeman,
pastor of the local church, presided at night.

There were 32 officers and delegates registered,
with 37 visitors, to listen to the three inspiring
devotional messages, delivered by the Rev. C. Hous-
ton Patterson, formerly of China; the infoimative
lecture, with moving pictures, by Dr. H. M. Wash-
burn, of our Congo Mission ; the interesting talk
by the Rev. James M. Carr, Synod's Director of

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

Religious Education; and the timely address by
Dr. Claude H. Pritchard, Educational Secretary of
Home Missions. Among other visitors who were
heard were Dr. and Mrs. W. F. Junkin, recently
returned from China.

After the session on Tuesday evening, an in-
formal reception was held in the ladies' parlor and
the recreation room of the Sunday School Annex.

Wednesday evening the Lord's Supper was ad-
ministered by the Rev. T. A. Freeman, assisted by
the Rev. Warren Gaw, of the Thompson's Valley
Church, and Elders J. B. Boyer, W. A. Scott,
W. E. Thompson, W. L. Painter, W. M. Gillespie,
A. C. Buchanan, and J. S. Gillespie.

The business sessions were dispatched on sche-
dule time, the officers and cause secretaries adding
to their written reports items of interest in "the
forward outlook" relating to their respective
causes. The revision of the Constitution and By-
Laws, presented by the Chairman of the Com-
mittee, Mrs. F. B. Kegley, was adopted. The prin-
cipal change was in the term of office.

The annual election of officers resulted as fol-
lows: For the term of three years: Vice-President-
at-Large, Mrs. D. R. Beeson, Johnson City, Tenn.;
Secretary for Development of Spiritual Lif», Mrs.
Fred McCorkle, Fountain City, Tenn.; Secretary
of Foreign Missions, Mrs. Frank Sanford, Render*
sonville, N. C. ; Secretary of Assembly's Home
Missions, Mrs. W. B. Harkins, Morristown, Tenn.;
Secretary of Literature, Miss Nancy Killian, Way-
nesville, N. C. Re-elected for a term of one year:
Recording Secretary, Mrs. James M. Graham,
Wytheville, Va.; Historian, Mrs. L. H. Corbett,
Morristown, Tenn.; Secretary of Synod's & Pres-
bytery's Home Missions, Miss Ellen S. Bowen,
Tazewell, Va.; Secretary of Christian Social Ser-
vice, Mrs. W. W. Arrowood, Pulaski, Va.

The installation of these officers by Mrs. D. R.
Beeson, newly-elected Vice-President-at-Large and
former Synodical President, proved to be a real
consecration service. After singing, as a circle,
"Blest Be The Tie That Binds," the Synodical Aux-
iliary adjourned to convene at Fountain City,
Tenn., in 1943.

The Inspiration Of The Scriptures

By Rev. Geo. H. Gilmer. D.D.*

"All Scripture is given by inspiration of God".
II. Timothy 3:16.

The Bible claims to be inspired in a sense in
which no other book is inspired. It claims to be
an authoritative message from God. It says:
"Holy men of God spake as they were moved by
the Holy Ghost." More than a thousand times the
writers of the Bible say distinctly that they are
writing God's words — what God told them to
write. Are they telling the truth, or are they
lying, or are they self-deceived, thinking they
were writing God's words when they were writing
their own words? I do not believe that such men
as Moses and Isaiah were self-deceived. They have
none of the marks of self-deceived men. Much less
do I believe that they were lying. So we are shut
up to the first proposition, that they were telling
tiie truth. When they said they were writing the
words of God they were writing the words of God.
They were good and truthful and dependable and
trustworthy men of God. "All scripture is given
by inspiration of God."

When Christ came to the earth and showed by
His life and His teaching and his miracles that
he was just what he claimed to be, the eternal
Son of God, he accepted the Old Testament scrip-
tures as the very word of God, and of such vast
importance that not a jot or a tittle of them should
pass away till all be fulfilled. He urged men to
"search the scriptures" and find in them the way
of eternal life. He went about all Palestine teach-
ing the Bible as the authoritative word of God.
Christ is God incarnate. But if you make the
frightful mistake of accepting only the lower
view, that he was nothing more than the wisest
and best of men, still his word is worth more than
that of any other man. If I am shut up to the
testimony of men as to the inspiration of the
Bible I will take his word.

Now I want to show you a few plain, practical
reasons, easily understood by all, why I accept
the Bible as the inspired word of God and our only
rule of faith and practice. Most of the schisms in
the Church today, as always, are caused by
apostate men, many of them preachers, who deny
that the Bible is an authoritative message from
God.

I want to say in the first place that a revelation
from God is to be expected.

It is inconceivable to my mind that a great and
good man and kind and loving God would leave his
own offspring without any message from himself.
Such a thing is just as inconceivable to my mind
as it would be for kind and loving parents to bring
offspring into this world and then never have any
communication with them. I know that such parents
would not do such a thing. They would communi-
cate with their children and try to teach them
how to live happy and useful lives. The children
might refuse to listen to them but the parents
would try to teach them nevertheless. And God
would do the same thing and has done so. He has
not cast off his own children who were created in
his own image. He has given them an authoritative
revelation, telling them of their origin, destiny,
etc. All the laws of reason and common sense
lead us to expect such a revelation. And when we
look about us to see if there is such a revelation
we find a book claiming to be just that. And
when we examine this book we find its claims
supported in the most wonderful way by what
is called the internal evidence.

The Bible is made up of sixty-six books, written
by about forty different human authors chosen of
God for that purpose. Many of these authors were,
widely separated by time and distance, and they
were from the different walks of life, prophets, ,
priests, farmers, fishermen, etc. They all claim .

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

that what they wrote was from God. Arid a close
examination of these sixty-six books reveals the
fact that they are one book. They are a perfect
unit in design and in the execution of that design.
They all tell the same wonderful message of
salvation from sin. There are no contradictions or
conflicts. They fit into one another like the
different parts of the work of a master mechanic.
If I should see a master mechanic putting up a
great building, the different parts of which had
been worked by forty different workmen, and
should see all these parts fitting together perfectly,
I could not escape the conclusion that they were
made under the direction of one master mind. And
if I should ask the forty workmen if they were
working under one master mechanic and they
should all answer, "Yes," I would be a driveling
fool if I did not believe it. The work would show
for itself. So with the Bible, its internal unity
should satisfy any reasonable mind that it is from
God. I am aware of the fact that there are those
who claim there are mistakes in the Bible, but un-
fortunately for them they are never able to point
them out. The Bible carries its credentials on its
very face, and if one is not persuaded to believe
Moses and the prophets he would not be persuaded
though one rose from the dead, as Christ expressed
it. And Christ did rise from the dead and make
good his claims for the Bible.

Take one or two other internal evidences — the
ten commandments. Did Moses write them? He
says not. He says God gave them to him. Was he
lying? If he was going to lie it looks like he would
have lied on the other side. These commandments
are the wonder of the world. "The law of the
Lord is perfect". If Moses had been as human as
some of us are he would have laid claim to them,
but no he says God gave them to him. Take the
character of Jesus Christ. Do you think that any
man, or any set of men, could have invented the
character of Jesus Christ? Especially when you
consider the times in which those men lived.
Christ was so utterly different from all the men
of his day. It is utterly silly to suppose that he is
an invented character. Yet even some preachers
do that today. They say his disciples, who wrote
some time after, were over zealous about making
him out a perfect character, so they discount some
things they say about him. This is wicked in the
extreme. And let me remind you again that Christ
accepted the Old Testament scriptures as from
God and said: "The scriptures can not be broken".

And let me add that the perpetual freshness of
the Bible is internal evidence of the divine origin
of the book. Dr. Archibald Alexander once said
he could master the contents of any book, in any
language, in a year's time, even if he had to learn
the language first, but that he had been studying
the Bible forty years, and found something new in
it every time he read it. The trouble is sceptics
are so utterly ignorant of the Bible. I have never
talked to one who did not show his ignorance.
Many preachers are ignorant of the Bible. One
young preacher said to me recently that "They
teach everything but the Bible there", referring
to a Theological Seminary. The fact that many
of our seminaries neglect the Bible is causing
many Bible schools to spring up all over the
country, and let us thank God for them. Tbe
people are becoming informed by these schools. I
know many a layman who is a better Bible student
than many preachers.

The Absence of Scientific Error

The Bible was not intended to teach science and

its language is not scientific. Its language is
popular, intended for the people, and is written in
the language of the people. The human authors
were unscientific and wrote in an unscientific age,
and would certainly have made scientific errors
if they had not been guided by the Holy Spirit. I
am aware of the fact that there are men who
claim there are scientific errors in the Bible, but
when I have challenged them to point them out
they were utterly unable to do so. I hereby make
the challenge again. It is dishonest to make the
charge that there are scientific errors in the Bible
and then not point them out. Organic evolution
contradicts the Bible, but organic evolution is not
a science, it is an hypothesis. It has not been
proved. Not one of the usual five arguments for
it is sound. Some ministers affect to believe the
theory, and those I have met who do so could not
even state the reasons. They finally said they
believed it because some scientists believed it.
But most scientists are infidels. Many very dis-
tinguished scientists, however, do not believe in
the theory of organic evolution, but in fiat crea-
tion as taught in the Bible. I could name these if
space permitted.

Prophecy

Prophecy is another internal evidence of the
divine origin of the Bible. No mere man can fore-
tell the future with any degree of accuracy. He
can guess at it, and sometimes he will guess right,
but more often he will guess wrong. But there are
hundreds of prophecies in the Bible that have
been fulfilled in every detail. No honest student
of the Bible and student of history can fail to know
it. There are prophecies in regard to men like
Abraham, Isaac, Jacob, David, Christ; prophecies
in regard to cities such as Ninevah, Babylon, Tyre,
Sidon, Jerusalem: prophecies in regard to coun-
tries like Assyria, Egypt, Greece, Rome, Palestine;
all of which prophecies have been fulfilled. There
are numerous prophecies concerning the return of
the Jews to Palestine which are being fulfilled
before our eyes today. The fulfilled prophecies
concerning Christ are the most striking of all.
Hundreds of years before it was written he was
to be born of a virgin, born in Bethlehem, of the
tribe of Judah, of the family of David, crucified,
risen again, go back into heaven. All these came
to pass, as we are told in the most credible history
in the world — the Bible.

Astronomy foretells the exact position of sun,
moon, stars years in advance. Because of this only
a fool would doubt the basic facts of the science
of astronomy. Why not apply the same principle
to the Bible? Christ applied it in that way. He
said: "And now I have told you before it come to
pass that when it is come to pass ye might believe".

Fruits

Another proof that the Bible is from God and
a good book is found in the fruits it produces.
Some men dare tell us that the blessings of our
Christian civilization came about by a process of
evolution, and that the Bible had nothing to do
with it, except to retard it by filling the minds of
men with superstition. I would like to ask these
men why the inhabitants of the Fiji Islands did
not evolve a civilization. They have had the same
length of time we have had, and have had every-
thing to begin with that we have had, except the
Bible and Christianity. They have become more
and more degraded while we have advanced. Then

Page 6 THE SOUTHERN PRESBYTERIAN JOURNAL Nov. 1942

Dr. John G. Paton, whom I had the honor of know-
ing, gave them the Bible and Christianity and they
have come right up out of savagery to the most
advanced civilization. That looks to me like it was
the Bible and the grace of God that did it. Why
did they come up all of a sudden after the Bible
■was given them? "Do men gather grapes of thorns
or figs of thistles?" Would the Bible produce such
fruits if it were not of God? A tyro ought to see
this.

Age

The age of the Bible is good evidence that it is
of God. Other books do not live like the Bible. "It
is quick" as the Bible expresses it. It is said the
average life of a book is seven years. But the Bible
is the oldest book in the world and still going
strong. The oldest parts are about four thousand
years old, the newest parts about two thousand.
It is still the best seller, a long ways. It has been
translated into more than a thousand languages
and dialects. Men have tried desperately to destroy
the Bible but have only wound up by destroying
themselves and those who were foolish and wicked
enough to follow them. Diocletian, emperor of the
mightiest empire on earth, tried to destroy it, but
failed and stepped down off his throne and started

raising cabbages, a much better occupation than
attacking the Bible. Voltaire tried to destroy it,
and prophesied it would be out of print in a hun-
dred years. But the house he lived in was after-
wards used as a store house for Bibles. Even some
apostate preachers in our days are denying the
authority of the Bible while getting their bread
and clothing from the Church which is the product
of the Bible. Except they repent they shall all
perish.

What Does The Bihle Teach?

The Bible teaches that there is a God and a
heaven and a hell. It teaches that if we get right
with God we shall go to live with him in perfect
bliss. But if we do not get right with him we shall
continue always to live in sin and shall always
suffer. It teaches that the only way to get right
with God is through our Lord Jesus Christ, who
loved us, died for our sins, rose again for our
justification, and is in heaven as our advocate.
Reader, what are you doing with the Bible? God
has graciously given it to you, translated it into
your language. What are you doing with it? Let
us thank God that when some have turned away
from the Word there is still a Bible Church.

*Minister and Bible Teacher, Draper, Va.

The Book That Makes A Man Dissatisfied
With Himself

Delivered Over Radio Station WNEW On September 13th 1942
By Robert King. Jr.

A good friend of mine, now in the armed service,
was, until this year, a law student at one of the
universities of the city. At the end of less than
a year of serious contact with the Bible, he once
made the curious statement in public: "No man is
ever satisfied until he meets someone better than
himself."

That thought is new chiefly in the manner of its
istatement. Fortunately, there are still some people
in this day of materialism who do what in colleges
we are pleased to call "pure thinking". We are in-
debted to these people, regardless of their station
in life, for most of our expressions of philosophy
in language that we can understand. Originality
demands that its author be reasonably free from
the impressions of others in like situations, as if
he were encountering an experience for the first
time.

When we are young we usually consider our
elders as our betters. In our teens we still consider
some grown people better than ourselves. Later,
we still consider our superiors with some deference,
at least when they are present. At this point, we
may begin to wonder whether or not we aren't
aliout as good as our fellows. Of this the Bible
says:

IL Corinthians 10:12 (latter half of verse):
". . . but they, measuring themselves by themselves,
and comparing themselves among themselves, are
not wise."

My friend said, "No man is ever satisfied until
he meets someone better than himself." Is this
not true the world over? Nowhere on the face of
the earth dwells there a people who have not be-
come so sure that there is a Being superior to them-

selves, that they have not devised some scheme of
recognizing and honoring that superiority. Fre-
quently we have called this "Religion".

The ancient Greeks and Romans devised a
hierarchy of these superior beings, but when they
finished inventing stories about them, they had cut
them down to their own size. Soon, therefore, they
became disgusted with these "Superiors", and what-
ever respect remained for them was of a definitely
supercilious variety.

To this day, none of our celebrated fiction
writers have been able to produce for us a char-
acter and carry him through many of the normal
experiences of life, whom we can agree is unques-
tionably our better.

In such a sphere we might be inclined to become
self-satisfied and unprogressive. Indeed, as we
consider our globe, even a superficial appraisal
seems to indicate that the peoples whose concep-
tions of their betters have been cut down to their
own size have been the most inclined to be self-
satisfied and unprogressive.

In my experience there is only one Book, and
only one Character able to satisfy all mankind as
the Superior — the Superb Being of all ages..

My embryonic lawyer friend indicated that a
man should be satisfied upon meeting one better
than himself. On the contrary, acquaintance with
this One, through the only Book which pretends
to speak of Him with authority, tends to make one
dissatisfied — with himself.

Isaiah, the prophet, would certainly pass the
present-day test for a good man, yet we read this
expression from him:

Isaiah 6:1-5: In the year that king Uzziah died

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 7

I saw also the Lord sitting upon a throne high
and lifted up, and his train filled the temple.
Above it stood the seraphim: each one had six
wings; with twain he covered his face, and with
twain he covered his feet, and with twain he did
fly. And one cried unto another, and said, Holy,
holy, holy, is the Lord of hosts: the whole earth
is full of his glory. And the posts of the door
moved at the voice of him that cried, and the
house was filled with smoke. Then said 1, Woe is
me! for I am undone; because I am a man of un-
clean lips, and I dwell in the midst of a people
of unclean lips: for mine eyes have seen the King,
the Lord of hosts. Isaiah saw the Lord, and be-
came acutely conscious of his own deficiencies.

Several centuries later, Jesus Christ walked as
a man on earth and we find this incident recorded
of a young man of admirable character:

Matthew 19:16-20: And, behold, one came and
said unto him. Good Master, what good thing shall
I do, that I may have eternal life? And he said
unto him. Why callest thou me good? There is
none good but one, that is, God: but if thou wilt
enter into life, keep the commandments. He saith
unto him, Which? Jesus said. Thou shalt do no
murder. Thou shalt not commit adultery, Thou
shalt not steal. Thou shalt not bear false witness.
Honor thy father and thy mother: and. Thou shalt
love thy neighbor as thyself. The young man saith
unto him, All these things have I kept from my
youth up: what lack I yet?

This exemplary young man, upon meeting the
only Character Who could cause all men to feel
deficient, was conscious, after contact with the
Saviour, of a great, crying lack in his life.

This Person was One tempted in all points like
as we are yet without sin. He was the only Being
who ever lived who could ask the question, "Which
of you convinceth me of sin?" without any fear
of answer.

It is because the Bible presents God in human
form that it makes a man dissatisfied with himself.

Isaiah realized his own depravity before Christ
lived on earth when he saw the Lord. In time, he
may have forgotten the import of this experience,
having no way to preserve the memory of it.

Today, however, we have ready access to the
life record of the Perfect One so that we are
without excuse if we are not familiar with it or
if our recollection of it becomes dim.

Later on, we find Isaiah speaking these words
of confidence concerning the One who made him
recognize his own deficiency:

Isaiah 41:10-13: Fear thou not; for I am with
thee: be not dismayed; for I am thy God: I will
strengthen thee; yea, I will help thee; yea, I will
uphold thee with the right hand of my righteous-
ness.

For I the Lord thy God will hold thy right hand,
saying unto thee. Fear not; I will help thee.

In similar langauge we find a man who had
fallen into deep wickedness, standing in the po-
sition of "the man, after God's own heart" as he
composes and sings a song of these words:

Psalm 46: God is our refuge and strength, a
very present help in trouble. Therefore will not
we fear, though the earth be removed, and though
the mountains be carried into the midst of the
sea; Though the waters thereof roar and be
troubled, though the mountains shake with the
swelhng thereof. Selah. There is a river, the
streams whereof shall make glad the city of God,
the holy place of the tabernacles of the Most High.

God is in the midst of her; she shall not be moved:
God shall help her, and that right early. The
heathen raged, the kingdoms were moved: he
uttered his voice, the earth melted. The Lord of
hosts is with us; the God of Jacob is our refuge.
Selah. Come, behold the works of the Lord, what
desolations he hath made in the earth. He maketh
wars to cease unto the end of the earth; he
breaketh the bow, and cutteth the spear in sunder;
he burneth the chariot in the fire. Be still, and
know that I am God: I will be exalted among the
heathen, I will be exalted in the earth. The Lord
of hosts is with us; the God of Jacob is our refuge.
And again in Psalm 91 :

Psalm 91: He that dwelleth in the secret place
of the Most High shall abide under the shadow
of the Almighty. I will say of the Lord, he is my
refuge and my fortress: my God; in him will I
trust. Surely he shall deliver thee from the snare
of the fowler, and from the noisome pestilence. He
shall cover thee with his feathers, and under his
wings shalt thou trust: his truth shall be thy
.shield and buckler. Thou shalt not be afraid for
the terror by night; nor for the arrow that flieth
by day; Nor for the pestilence that walketh in
darkness; nor for the destruction that wasteth at
noonday. A thousand shall fall at thy side, and ten
thousand at thy right hand; but it shall not come
nigh thee. Only with thine eyes shall thou behold
and see the reward of the wicked. Because thou
hast made the Lord, which is my refuge, even the
Most High, thy habitation; There shall no evil
befall thee, neither shall any plague come nigh
thy dwelling. For he shall give his angels charge
over thee, to keep thee in all thy ways. They shall
bear thee up in their hands, lest thou dash thy
foot against a stone. Thou shalt tread upon the
lion and adder: the young lion and the dragon
shalt thou trample under feet. Because he hath
set his Jove upon me, therefore will I deliver him:
I will set him on high, because he hath knovra my
name. He shall call upon me, and I will answer
him: I will be with him in trouble; I will deliver
him, and honor him. With long life will I satisfy
him, and show him my salvation.

Do we not all long for this perspective of the
Psalmist, David'

In an effort to determine to what end the Bible
would make a man dissatisfied with himself, per-
haps it would suffice to recount the purpose of
one of its best loved books:

John 20:31: But these are vn-itten, that ye might
believe that Jesus is the Christ, the Son of God;
and that believing ye might have life through his
name.

Further elaboration upon this thought, linking
it with our subject, is found in the Book of
Romans; and in I John:

Romans 5:6-11: For when we were yet without
strength, in due time Christ died for the ungodly.
For scarcely for a righteous man will one die: yet
peradventure for a good man some would even
dare to die. But God commendeth his love toward
us, in that, while we were yet sinners, Christ died
for us. Much more then, being now justified by
his blood, we shall be saved from wrath through
him. For if, when we were enemies, we were recon-
ciled to God by the death of his Son; much more,
being reconciled, we shall be saved by his life. And
not only so, but we also joy in God through our
Lord Jesus Christ, by whom we have now received
the atonement.

I. John 1:1-9: That which was from the begin-

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Nov. 1942

ning, which we have heard, which we have seen
with our eyes, which we have looked upon, and
our hands have handled, for the Word of life;
(For the life was manifested, and we have seen
it, and bear witness, and show unto you that
eternal life, which was with the Father, and was
manifested unto us;) That which we have seen
and heard declare we unto you, that ye also may
have fellowship with us: and ti-uly our fellowship
is with the Father, and with his Son Jesus Christ.
And these things write we unto you, that your
joy may be full. This then is the message which
we have heard of him, and declared unto you, that
God is light, and in him is no darkness at all.
If we say that we have fellowship with him, and
walk in darkness, we lie, and do not the truth:
But if we walk in the light, as he is in the light,
we have fellowship one with another, and the

(An address delivered before the Second American Calvin-
istic Conference, meeting in Grand Rapids, Mich., in June,
1942. This message will appear in a forthcoming volume,
"The Word of God and Reformed Faith," being a record of
the transactions of the Conference. Rev. Clarence Bouma, D.D.,
is editing this volume and has graciously granted permission
for the publication of this article in The Journal.)

This is the closing session of a distinguished
gathering. So far as I know, there is no other
meeting of such vast importance being held at this
time anywhere else in the United States. For two
days the city of Grand Rapids has been entertain-
ing a body of learned men, composing the Second
American Calvinistic Conference. The assemblage
is ecumenical in its personnel and in its outreach.
It speaks not only for the advancement of the
Kingdom of God throughout the world, but for
the undergirding of our national life with such
basic moral principles as may enable our govern-
ment of the people, by the people and for the
people, to meet the terrifying issues of these
terrifying times, equipped and unafraid.

We have reached the hour when farewells are
to be said, the benediction to be pronounced. From
this place of privilege we return to our widely
separated fields of labor, each one, in the language
of Stephen Foster's Negro song, "to take up the
shubble and de hoe." It is hardly needful that I
should remark that each will hold the occasion
in lively and profitable remembrance.

To me has been assigned the topic, "Calvinism
and Tomorrow". That sounds a bit formal for an
after-dinner subject. With your permission I
will recast the theme and present it in the form
of a question; namely, "Where Do We Go from
Here?" It is the same text but in somewhat lighter
garments.

For these two days we have been listening with
absorbed attention and under high mental strain
to a series of profound discussions of a mighty
subject. And may I here enter a parenthesis of
personal testimony. The offspring of Scotch-Irish
forebears, I had for a weekly pabulum during my
boyhood days the Shorter Catechism with an

blood of Jesus Christ his Son cleanseth us from all:
sin. If we say that we have no sin, we deceive
ourselves, and the truth is not in us. If we con-
fess our sins, he is faithful and just to forgive us
our sins, and to cleanse us from all unrighteous-
ness.

Do you believe that this Book can make you dis-
satisfied with yourself? Would you not like to
"dwell in the secret place of the Most High and
abide under the shadow of the Almighty" — ^un-
abashed and unafraid?

Open the Bible as God's message to you,'
personally; consider the things of which we havei
been thinking together; ask the Divine Author
to clarify the hidden portions and bring you into
the experience of Isaiah and David.

If you want a life filled with One Who satisfies,
the only place to find it is in the Bible.

ii
ii
ij
ih
1

!i:

entree of heart groanings and tears. In early man-
hood I stumbled into a Theological Seminary and
found that for its support, wisdom had hewn
her seven pillars from material supplied by John
Calvin, Charles Hodge, Robert L. Dabney, et al.
That is to say, I grew up and entered the Presby-
terian ministry in an atmosphere of unadulterated
Calvinism. We will now come to the closing state-
ment in this parenthesis, which is that in this I
Conference my eyes have been opened to an under--
standing and appreciation of the height and depth
and breadth and historic influence and power of
our Calvinism that I have never had before. I
shall go back to the magnolias and crepe myrtles:
and cotton fields of the Deep South with a grateful I
heart.

To return to our theme: We have been hearing,
as was mentioned a moment ago, a group of expo-
sitions from the lips of those who represent the
ripest scholarship that this or any other country
can produce. Deep and stirring and purposeful
and warmly evangelical have the addresses been.
Indeed our hearts have burned within us during
the rich experiences of the passing hours. But
what are we going to do about it? That is th,e
question that I am asking myself in this concluding
hour. I hand it on to you stalwarts and notables
from over the land. Will the Church of Our Lord
be more militant, will our country be richer in
the things that make a people truly rich, and will
a more vivid shaft of light invade the darkness of
a despairing world for the reason that we have met
in Grand Rapids? The answer is left to us.

We call ourselves Calvinists. We believe thati
as such we have the remedy for broken humanity.
What is Calvinism? Throughout the conference
we have been hearing much about it. "The presump-
tion is that we all know what it is. But how about
the man on the street? He might be interested.:
May I propose a definition for that man, using hisi
own vocabulary. I don't know that you professorS'
of systematic theology will accept this as com-:-
pletely descriptive, but I will undertake it anyway.f
You know that Josiah Royce has said: "Definition'
never tells the whole truth about a conception." SO'

Where Do We Go From Here?

By Rev. William Crowe. D.D.*

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

here we go in our endeavor to answer a layman's
question :

Calvinism is a body of Christian belief,
scientifically developed and arranged, find-
ing its source material in the written Word of
God, its objective being an interpretation of
the nature of God, an interpretation of the
nature of man, an interpretation of the nature
and destiny of the universe.

This is our heritage. Its conservation is our trust.
Evidently such was in the mind of your program
committee when the subject for the closing hour
was assigned, "Calvinism and Tomorrow". With
that in mind I am asking the question: "Where Do
We Go from Here?"

The word is about 400 years old. Its father was
a French scholar, John Calvin by name, who was
born in the village of Noyon in the year 1509 and
died in the year in which William Shakespeare
was bom, 1564. Let it be remembered, however,
that John Calvin was not the father of the idea.
He simply organized and gave expression to a
method of interpretation of the Word of God that
had already become historic. His predecessors
formed a distinguished line including Augustine,
the Apostle Paul, the Hebrew prophets, Moses.

Politically interpreted, Calvinism gave to the
world the idea of Democracy. We spell that word
nowadays with a capital D. It is the biggest word
in the vocabulary of human government, and ex-
presses the desire of all free peoples, plus that of
all peoples who by violent hands have been robbed
of their liberties. Whence came the concept of
Democracy? It was hatched in an aery in the high
mountains above the Arabian Desert whither a
band of refugees had fled under the leading of
the Almighty. From the summit of Sinai the
proclamation of God was heard, declaring His
sovereignty, together with a logical corollary estab-
lishing the equal rights of men before Him. That
was about 1500 years before Christ. The desert
was peculiarly adapted to the education of the
people in this mighty system. In the desert no
man was taller than his neighbor. There they en-
dured common poverty, common suffering, common
need of divine direction. There they learned that
God was over all and that He was bearing them as
on eagle wings. They were to have equal rights
and privileges. On that desert was the world's
first university, the curriculum of which covered
all that we include in what we call Calvinism today.
Let us thank God that those primary principles
have not yet passed from the minds of men. That
accounts for this Calvinistic Conference.

John Calvin was born in the opening decade of
the sixteenth century. That was a century of re-
formation, during which all political, educational,
social and religious institutions underwent a re-
vamping. It was a century of high literary culture.
But above all that throng of captains and kings, of
statesmen and scholars, of churchmen and philoso-
phers, John Calvin looms upon the horizon as the
towering giant.

I suppose that in a sense it is true that the times
produce the man. If that be the case, it might
profit us to turn the leaves that record certain
prominent incidents of the preceding century
that were contributory to the milieu in which this
man developed. One such event was the entrance
of gunpowder upon the field of battle. It was

gunpowder that gave the landless man a chance
to aspire to citizenship, as it destroyed the last
vestiges of feudalism. Another occurrence was the
birth of Johan Gutenberg, the father of the art
of printing by movable type. This was the forecast
of the mental emancipation of the common peo-
ple, of the day when even the ploughboys of
England would find spiritual freedom in the
perusal of the Book of books. Another was the
spread of the New Learning, the aftermath of the
otherwise bootless Crusades. Yet another was the
discovery of America, that was to become the
asylum for the oppressed, the field for the rich
development of Protestant theology and its at-
tendant blessings. Under the providence of God
the fifteenth century was the birth-century for
those momentous movements that were to equip
the nations of Europe for a new day. As I have
mentioned, in the virgin years of the new century
John Calvin stepped into the arena. "Like an armed
warrior, like a plumed knight", that valiant French-
man led the hosts of intelligent believers to con-
quest. Under his leadership the citadels of super-
stition and evil were stormed and the gates of
empires were wrenched from their hinges. Did
persecution and unmeasured suffering and massacre
ensue? Yes. But in the welter of the tempest Chris-
tian America was bom. French, Dutch, German,
English and Scotch refugees, fearing only their
consciences and the Judgment Day, sought these
strange shores where they might worship their God
with none to molest. I say again, that is our
heritage; its conservation is our trust.

Has this system that evolved from the interpre-
tation of the Bible by John Calvin any unique
characteristics? Has it something that differenti-
ates it from other schemes of exposition? The
answer again is, Yes. In conclusion I will make a
few remarks about certain features that set this
doctrine apart, and then we will be through. Here
I shall speak mainly of some observable effects of
Calvinism that exhibit its inherent cogency.

One quality of the Calvinist that is noticeable
is his rigidity. He will break, but he will not bend.
He is about the stubbornest person on earth. We
admit that he is terribly hard to deal with; but
he is genuine. Page Jenny Geddes, who threw her
stool at the preacher whom she suspected of a lean-
ing toward prelacy, with the challenge: "Dost
thou say mass at my lug?" An uproar was pro-
duced in St. Giles that day, but Jenny had her
way. The story is told of Sandy McPherson upon
his election to the eldership in the auld kirk. As
the story goes, Sandy sought the meenister im-
mediately after the election and said: "Now I
want you to understand, Dominie, that there will
be no unanimous vote in the Session as long as I
am an elder in this kirk." The word "compromise"
is not in the vocabulary of Sandy or of his kind.

Another characteristic of the Calvinist is his
determination to stand on the side of justice, re-
gardless of the consequences. And he usually has
a keen insight into a moral situation. For that
reason it is proverbial that no criminal lawyer
wants a Calvinist on a jury unless he is sure that
his client is innocent. Tom Marshall was one of
the brightest lawyers ever developed on Kentucky
soil. Tom was a Presbyterian. He was an orator of
marked ability. It is said that during a session
of the circuit court in a northern Kentucky town,
Marshall was defense attorney in a criminal case.
The testimony had been heard, the evidence

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Nov. 1942

weighed, the jury charged, and this distinguished
lawyer was making the closing speech for the
defense. In his peroration he unleashed his ora-
torical powers to the extent that the crowded
court house was thrilled. Completing his argument
in a mighty appeal to the jury for mercy, he re-
tired to the lobby to wipe the perspiration from
his brow. An admiring hearer rushed up to him
aid said: "Mr. Marshall, that is the greatest speech
you ever made. Victory is yours!" To his surprise
Marshall said: "You are mistaken. I am not going
to win. I was simply making a speech. My client
goes to the penitentiary." "What makes you think
that?", asked his neighbor. "Well, come here and
I will show you," was the reply. With that the
attorney took the old man to the court-room door,
and said: "Do you see those men in the jury box?"
"Yes." "Do you see those two men in the front
row — those men with the jeans trousers on?"
"Yes." "Well, I happen to know that those two
men learned the Shorter Catechism before they
were sixteen years old, and they know that I
haven't got any case." All of which means tha'
you can't pull the wool over the eyes of an in-
telligent Calvinist. No wonder the lawyers ar(
afraid of him.

Another characteristic is the Calvinist's loyalty
to constituted authority. That is a notable fact.
For instance: The Presbyterian Church would have
continued to be the state church of England, had
it not been that it refused to give Cromwell per-
mission to cut off the head of Charles I. It was
true that the king had been recreant to every
trust, which recreancy the Presbyterian Church
condemned unqualifiedly. But the Church held that
the king was the representative of the government
— the symbol of constitutional authority. There-
fore Cromwell not only beheaded the king, but
beheaded the Church as well. Again, the American
Revolution was a revolution in only a limited sense.
The American patriots were simply demanding the
restoration of their ancient rights as British citi-
zens. It was Presbyterian leadership that brought
about this demand, with the result that is now
history. It is said that when the storm broke in
the colonies, the prime minister remarked to King
George III: "Miss America has run away with a
Presbyterian parson." So far as I know that
incident is not documented, but it is easily believ-
able. It is a known fact, however, that within a
few years, certain British statesmen admitted that
the action of the American colonies had done a
good turn for British citizenship. In the face of
determined opposition, Earl Grey in 1832 brought
the Reform Bill to a sucessful issue, which prac-
tically transferred the centre of political power
from the aristocratic to the middle classes. British
Reform was the offspring of American Indepen-
dence.

We might continue to enumerate the distinguish-
ing features of Calvinism, but my train for the
South leaves shortly, and I must go. The Pennsyl-
vania Railroad is not committed to any agreement
to delay its trains for backwoods preachers, and
therefore I must be at the station in time. Your
hospitality has been greatly appreciated, but it
should not be over-taxed. We might want to come
back to Grand Rapids some day.

Now for the transcendent factor of the Cal-
vinistic Order. It is its supreme emphasis upon
God. The constituent doctrines of the system are
cumulative, all bearing upon, and giving support

to, and offering an exposition of the central theme
— the Sovereignty of God. Here in part is what the
Westminster Divines said of Him: "God hath all
life, glory, goodness, blessedness, in and of him-
self; and is alone and unto himself all-sufficient;
. . . He is alone the fountain of all being, of whom
and through whom and to whom are all things;
and hath most sovereign dominion over them, to
do by them, for them, or upon them, whatsoever
he pleaseth. In his sight are all things open and
manifest; his knowledge is infinite, infallible, and
independent upon the creature; so as nothing is to
him contingent or uncertain. He is most holy in
all his counsels, in all his works, and in all his com-
mands. To him is due from angels and men, and
every other creature, whatsoever worship, service,
or obedience, he is pleased to require of them."
(Confession of Faith, Chapter I, Section II.)
Herein is the answer to the plaintive cry of a
hungry, prodigal world; a world that has been
misled by the egotistical rantings of so-called
modern teachers; a world that has been victimized
by a diluted theology and by a humanistic phi-
losophy— a philosophy that has placed man before
the footlights and has grudgingly offered the
Almighty a bit of space at the back of the stage;
a world in which the luncheon club outranks in im-
portance the local church. In a word, our thinking
and our practices have all gone flabby. The only
hope that I can see is in a resurgence of stern,
uncompromising, character-building Calvinism. The
rebuilding must begin, not with the devices of
men, but with God. That is the heart of Calvinistic
doctrine.

Every member of the Grand Rapids Conference
is in full agreement with this last paragraph, and
I am sure that he is ready to recognize this as an
hour for the reconsecration of every one of us
to the definite and compelling task of proclaiming
to the world a sound and sturdy Gospel of re-
demption; a Gospel that admits all the facts of
human failure and human sin; a Gospel that
portrays against that dark background the electing
grace of our God; our God, infinite, eternal and
unchangeable in his wisdom, power, holiness,
justice, goodness and truth. That is "Calvinism
and Tomorrow." That is the answer to the ques-
tion: "Where do we go from here?"

I must bring this rambling presentation of my
subject to a close. As spokesman for the assembled'
visitors from various countries, may I congratulate
Calvin Theological Seminary and Calvin College
and the management of the Second American
Calvinistic Conference for making possible a
memorable occasion in the city of Grand Rapids in; !'
this year 1942. This meeting will be recorded as a ;
momentous incident in the annals of the religious
life of our beloved country and in the development I
of the Kingdom of God among the nations. Good I
night! J'

* Pastor of the First Presbyterian Church,
Talladega, Ala.

« yov. 1942 THE SOUTHERN PRESBYTERIAN JOURNAL Page 11

The Authority Of The Lord Jesus Christ As
Exercised In The Presbyterian Church U. S.

By Rev. Wm. C. Robinson, D.D.*

(Presented to the Presbyterian Ministers' Asso-
ciation of Atlanta, Ga., and preached as the doc-
trinal sermon to the Fall 1942 Meeting of North
Alabama Presbytery.)

I. The Authority Of Our Lord.

According to Presbyterianism, the Lord Jesus
Christ is the sole Head, Lord and King of His
body, the Church. All authority has been given
unto Him in Heaven and on earth. He has been
exalted to God's right hand a Prince and a Saviour
to give repentance to Israel and the remission of
■i< sins. At His Ascension, the Lord God gave unto
!," Him the throne of His father David to reign over
) the true Israel of God forever. (B.C.O. 8; Acts II.
29-36). Christ is prince of the kings of the earth,
the rightful ruler over every nation and kingdom
and relationship, but only in His Church is this
Lordship visibly recognized. Therefore, the Church
is His visible Kingdom of grace, in which He exer-
cises His own authority through the ministration
of His Word.

Thus, the authority of Christ is not limited to
heaven, it is exercised also here on earth by His
Word, the sceptre of His power, the sword out of
His mouth. And our submission is not merely to
God in heaven, the obedience of faith calls us to
subject ourselves to the Holy Spirit speaking in
' the Word. "Indeed, it is only in His Word or Spirit
'i that we can either honour or despise Christ here;
le in His own Person He is infinitely exalted, so that
,f nothing of ours can affect Him; but it is in regard
. to these that He tries our faith and obedience"
" (Owen). We are not to set up our opinions, or the
opinions of the popular religious writers and
r preachers of the day and presume to judge God's
Word by the opinions of men. We dare not call
^ God to account before man's judgment bar. By His
D Word, God sits in judgment upon us and all our
15 human thinking, speaking and acting. "The prophet
that hath a dream, let him tell a dream; and he
I' that hath my Word let him speak my Word faith-
t fully. What is the chaff to the wheat? saith the
' Lord. Is not my Word like as a fire, saith the Lord;
' and like a hammer that breaketh the rock in
i pieces?" (Jer. 23:28,29).

i, IL The Authority Of His Word.

» Our Lord who came as a governor and a
!• shepherd for the people of God and who so spoke

that men wondered at the words of authority which

fell from His lips, gave unqualified recognition to
I the authority of God's Word. One who does not

believe in all that the prophets have spoken is
' "foolish and slow of heart". Scripture "Must needs
' be fulfilled". "It is written" is a sufficient answer
" to Satan; for "Scripture cannot be broken". We
' call Jesus Lord and Master and so He is; there-
' fore if the high view of the infallible truth and
' Divine authority of the Holy Scripture held by the
I masters of Israel had not been true He would have

told us. Rather He laid His hand in benediction
' over the Old Testament Scriptures proving from

Moses, the prophets and the psalms the necessity

of the Messiah's suffering and entering into His

glory.

^ Consequently, He promised the Holy Spirit to
speak for His disciples and to guide them into all

truth that they might correctly testify of Him.
The New Testament writers quote the words of the
Old Testament as synonymous with the words of
God. (Mt. xix. 4,5; Heb. iii. 7; Acts iv. 24; Heb.
l:5f), and quote the New Testament as of equal
authority with the Old Testament (I Tim. v:18; II
Pet. iii:16). In two of his earliest epistles, Paul
demands that his apostolic word, spoken and
written, be received as the Word of God and calls
for the exclusion of those who will not so receive
it (L Thess. 2:13; IL Thess. 2:15; 3:6,14). It may
not always be easy to take one's stand with Christ
and His Apostles, but it will always be found safe.
We confess Christ in all the glory which the Holy
Scripture ascribes to Him, and the Scripture in all
the authority which our Lord gave to it.

Our Westminster Confession carefully distin-
guishes two questions: (1) the ground of the au-
thority of Scripture and (2) our persuasion of this
authority. The Confession (1:4) affirms that the
authority of the Holy Scripture depends not upon
any man or Church, but wholly upon God the
author thereof. Because the Scripture is the Word
of God written, therefore its authority ought to be
recognized; and it is authoritative, whether or not
any of us are persuaded to recognize that authority.

Then, in 1 :5, the Confession deals with the sec-
ond question, the matter of our persuasion of this
authority. The ground of the Bible's authority is
that it is the Word of God; our persuasion of this
authority is the testimony of the Holy Spirit.
According to 14:2, by the saving faith which the
Holy Spirit works in our hearts we believe to be
true whatsoever is revealed in the Word for the
authority of God Himself speaketh therein. Our
General Assembly has passed an in thesi deliver-
ance to the effect that our ordination vows in-
volve the acceptance of the infallible truth and
Divine authority of the Word of God. This no
more means that the Church can give anyone such
a persuasion than the Church can give a sinner
saying faith. The Holy Spirit who works saving
faith in the heart of a sinner, works a persuasion
of the infallible truth and Divine authority of the
Holy Scripture in the heart of a minister. But as
the Church requires a credible profession of saving
faith for membership, so she requires an acceptance
of this infallible truth and Divine authority of
Scripture for ordination. According to the As-
sernbly of 1880 in thesi deliverances are interpre-
tations of the Word which not only deserve high
consideration, but must be submitted to unless
contrary to the constitution and the Word.

in. This Authority In The Church.

It belongs to Christ's Majesty to rule through
the Word and Spirit by the ministry of men, thus
mediately exercising His own authority and en-
forcing His own laws in His body the Church
(B.C.O. 9). Calvin points out that the power dele-
gated to officers of the Church comes to them
not personally, but officially, not so much to their
ministry as to their ministration, or more spe-
cifically that the power is given to the Word. They
have this spiritual power only as they rest in the
Word. Even our Lord confessed as the source of
His power, "My doctrine is not mine, but His that

Page 12

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

sent me". "The power of the Church, therefore, is
not unlimited, but subjected to the Word of the
Lord." In the Church, "the authority of everyone
is subject to the control of the Word of God"
(Institutes 4:8:2,4,9).

Or, to bring out of the storehouse things new,
as well as old, Professor G. T. Thomson of Edin-
burgh warns us, "the Church's weakness is her
trust in organizations run well. Her strength is
her reliance upon Christ for everything. . . . History
relates how the humanized edifice driven to assert
her own authority instead of Christ's has become
a persecuting society. . . . The Church is a servant
and never God."

"The exercise of ecclesiastical power, whether
joint or several, has the divine sanction, when in
conformity with the statutes enacted by Christ, the
Lawgiver, and when put forth by courts or by
officers appointed thereunto in His Word"
(B.C. 0.19). "This power, therefore, in the church
is only 'ministerial and declarative', that is, the
power of a minister or a servant to declare and
execute the law of the Master, Christ, is revealed
in his word, the statute-book of his Kingdom, the
Scriptures contained in the Old and New Testa-
ments. No officer or court of the church has any
legislative power. 'Christ alone is Lord of the
conscience, and hath left it free from the doctrines
and commandments of men which are in anything
contrary to the Word, or beside it in matters of
faith and worship' (C.O.F. 20:2). Slavery to
Christ alone is the true and only freedom of the
human soul". (Leslie P.L.&P. p. 50). "The power
of a preacher is the power of a minister or servant
to declare his Master's will, both in reference to
the credenda and agenda in preaching." (Peck).

This doctrine of the sufficiency of the written
Word is the architectonic principle of the Scottish
covenants. It is taught in the Scots' Confession,
the Westminster Confession and Catechisms, the
petition of the Westminster Divines to Parliament
and in the adopting act of 1729 in which the
original American Synod disclaimed "all legis-
lative power and authority in the Church". In the
Preliminary Principles drawn up for the first
American General Assembly, John Witherspoon
wrote, "All church power, whether exercised by
the body in general, or in the way of repre-
sentation by delegated authority, is only ministerial
and declarative, that is to say, the Holy Scriptures
are the only rule of faith and manners. No church
judiciary ought to pretend to make laws to bind
the conscience in virtue of their own authority,
and all their decisions should be founded upon
the revealed will of God."

Though Witherspoon's noble principles formed
part of the Constitution of the Presbyterian
Church, USA they were not entirely lived up to,
partly because an ecclesiastical offense was de-
fined as anything contrary to the Word of God
or which, if it be not in its own nature sinful, may
tempt others to sin or mar their spiritual edifi-
cation. Just before the division of the Presbyterian
Church a committee of which Dr. Thornwell was
Chairman and Dr. Charles Hodge a member pro-
posed a revision of the Book of Discipline chang-
ing this definition. Regarding the last part of this
definition as either tautology or error, Thornwell's
committee held, "In respect of discipline, that an
offense, the proper object of that discipline, is
nothing but what the Word of God condemns as
sinful." Unfortunately, this report was never

adopted by the undivided Church. However, it has
since become fundamental in Southern Presby-
terian Polity.

In declaring that the sole functions of the
Church are to proclaim, to administer and to en-
force the law of Christ revealed in the Scripture,
that church courts can make no law binding the
conscience, and in defining an offense exclusively
as anything in the principles or practice of a
church member professing faith in Christ which is
contrary to the Word of God, our Book of Church
Order has simply carried out the great Presby-
terian principle of the sufficiency or completeness
of Scripture which looms so large in our Confession
and in the catechetical expositions of the first two
commandments. Indeed, it is only carrying out the
teaching of Scripture. "The Lord is our judge, the
Lord is our lawgiver, the Lord is our King." "In
vain do they worship me, teaching for doctrines
the commandments of men". "We must obey God
rather than men."

IV. The Authority Of Presbyterian Coiirts.

Thus, Southern Presbyterian Polity holds with
R. E. Thompson, a former historian of the Presby-
terian Church, tjSA, that Presbyterian courts are
not legislatures, but only courts for the interpre-
tation of the law (Presbyterians, p. 66), and differs
with A. C. Zenos, their later historian, who says:
"These courts are more than means of administer-
ing justice. They are seats of authority in the
comprehensive sense. They are centers of govern-
ment with legislative, judicial and executive func-
tions" (Presbyterianism in America, p. 19). We do
not hold that they are merely meetings for fellow-
ship and advice, as the Congregationalists do; nor
that they are legislatures with power to make laws,
as Rome does. Rather they are courts empowered
by the Lord Jesus Christ to interpret and enforce
by spiritual authority His Word.

Dr. Peck distinguishes our view from that of
the Papists, the Erastians and the Latitudinarians.
He is especially insistent against this last danger.
"Liberty in the mouths of those who have the
power in their hands, means doing what they
please, serving their own lust of dominion, and
lording it over the weak and defenceless. Where
the largest discretionary power has been claimed
and exercised in the nominal Church of God, there
the people groaned under the hardest bondage; for
it is the discretionary power of the rulers to im-
pose burdens upon the people . . . the word of
God and that alone is the safeguard of freedom."
Peter calls on the presbyters to be ensamples of
the flock, not lords over God's heritage.

Distinguishing between the dogmatic, adminis-
trative and judicial powers of the Church, Peck
reasons: "There is no legislative power in the
church, properly so called, but only a judicial and
administrative power. The law is in the Bible, and
nowhere else, and Christ is the only lawgiver. But
all the details of the application of the law are not
given, and could not have been given without
swelling the book to dimensions utterly incompat-
ible with its ready use as a rule." Congress passes
laws, but leaves to the Departments of Govern-
ment the making of regulations in circumstantial
matters of detail. Such agencies exercise not a
legislative, but a diatatic power, the power of
arranging and ordering under the law.

Christ has given to His Church officers, oracles
and ordinances. He has ordained His system of
doctrine, government, discipline and worship to

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 18

which He commands that nothing be added
(B.C.O. 10). But there are circumstances in the
worship of God and the government of the Church
common to human actions and societies which
are to be ordered by the light of nature and
Christian prudence according to the general rules
of the Word which are always to be observed.
These circumstances are the concomitants of an
action without which it cannot be done or cannot
be done with decency and decorum. "We must
carefully distinguish between those circumstances
which attend 'human actions' as such, i.e. without
which the actions could not be, and thbse circum-
stances which though not essential, are added as
appendages. These last do not fall within the juris-
diction of the Church. She has no right to appoint
them. They are circumstances in the sense that
they do not belong to the substance of the act.
They are not circumstances in the sense that they
so surround it (circumstance) that they cannot be
separated from it" (Peck, Ecclesiology 2nd Ed.
pp.115,116,118, 120-122). Adger recognizes the
propriety of church regulations, but warns against
making laws respecting one's relations to God.
Bannerman insists that the Church has no right
to prescribe a ceremony for worship, no right to
decide in sacris; but does have a right to decide how
the rites and ceremonies of worship prescribed in
Scripture are to be conducted, a right to decide
circum sacra. The circumstantial details only are
left to Christian prudence (B.C.O. 58).

This discretionary power ought never to be
exalted above the power of the Word. We ought
never to take our regulations more seriously than
we take the doctrines of God's holy Word. Some
of our leading thinkers are deeply yconcerned lest
we introduce into the Book of Church Order,
under the guise of rules, laws that bind the
■ conscience. For instance, is the requirement that
a minister must lay down his pastoral office at a
specified age only the regulation of a circum-
stantial detail, or is it what Peck calls an appendage
— a law which the Church has no authority to
enact?

Authority in the Presbyterian Church is to be
exercised by Church courts. These powers come to
all of the courts from the Head of the Church,
and prior to any constitutional jurisdiction every
court has all the power that any court has. "The
power of the whole is in every part, and the power
of the whole is over the power of every part." "It
is not one order of clergy rising above another,
like the gradation in the Roman hierarchy, but a
large square of the same order or presbyters, in-
cluding a smaller until the 'great cube' is reached.
The subordination is not that of inferior officers
to superior, but of a smaller body to a larger
body of the same order — the smaller constituting
a part of the larger." "The presbytery does not
derive its powers from the session, nor the synod
from the presbytery, nor the general assembly froia
the synod or presbyteries in an ascending scale, nor
the synod from the general assembly, etc. in a
descending scale. But as every court is a presbytery
composed of presbyters of two classes, it is clothed
with all the powers of government" by the Divine
Head of the Church. The sphere of the several
courts, therefore, is not determined by the place
they occupy in the scale, but by the definitions of
the constitution (Peck, 204-5; B.C.O. 59).

Since these courts are the governing bodies in
the Church they are unable to transfer their
governing authority to any other organization or

body no matter how good it may be. (Leslie, par.
82). This was brought out in debates over the
Board system just prior to our independent organi-
zation, as a result of which we have not semi-inde-
pendent Boards, but Executive Committees each
directly responsible to the General Assembly.
Consequently our Executive Committees are
governed by the General Assembly, not by inter-
denominational agencies. By analogy our the-
ological seminaries are governed by the Consti-
tution of the Church and the courts thereof. They
are neither autonomous nor are they governed by
civil or academic agencies. All the promotional
work of the committees is subject to the courts of
the Church, session, presbytery, synod and general
assembly, not vice versa. Nor is the church
governed by forums, summer conferences or
periodicals.

A larger body of equal presbyters is the Church's
safeguard against that totalitarian control which is
sweeping so many countries. In order to bring in
their absolutism the Stuarts saw that it was
necessary to place bishops over the presbyteries.
The introduction of bishops into the Church in
Germany after the First World War made it much
harder for the Confessional Church to withstand
Hitler. The inability of the Japanese to find our
bishop has made it harder for them to crush the
Presbyterian churches in China. I am happy that
the ablest of our ecclesiastics are interpreting the
commission on the minister and his work as a
committee and administering it as gentlemen and
as brethren. But just because totalitarianism is
abroad in the world would it not be safer and more
befitting Presbyterian polity for this new instru-
ment to be a committee or an executive committee
with the express privilege of appeal to presbytery?

V. The Authority Of The Presbyterian
Standards.

In governing the Church, our courts do not need
to start de novo in their interpretation of Scripture.
Our Book states, "The Confession of Faith and the
larger and Shorter Catechisms of the Westminster
Assembly, together with the formularies of gov-
ernment, discipline and worship, are accepted by
the Presbyterian Church in the U. S. as standard
expositions of Scripture in relation to both faith
and practice" (173). Thus, without thereby adding
to the terms of ordination, the Assembly has the
right to offer in thesi deliverances declaring certain
things which are stated in the very language of
these formularies to be involved in the ordination
vows, as it did in 1939, justified in 1940, and
maintained in the Lilly resolution of 1942.

Acting on this principle the Assembly of 1941
instructed its committee on revisions to examine
current Dispensationalism and point out wherein
that movement differs from the Standards of the
Church. But while we are using this measuring rod
to judge Dispensationalism, it certainly behooves
us before the great searcher of hearts to examine
our own teaching, the books we prescribe for
credit courses, and the teachers we introduce into
our conferences by these same standards. Diverse
weights and diverse balances, both are an abomi-
nation to me, saith the Lord (Proverbs 20:10).

Lack of space limits the statement of Hodge's
careful exposition of the meaning of the Presby-
terian ordination vows. Briefly, he shows that in
accepting the system of doctrine contained in the
standards we hold all those doctrines that are
common to Christians which are summed up in the

Page 14

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

Apostles', Nicene and Athanasian Creeds, that we
accept those doctrines that are common to Protes-
tants as distinguished from Romanists, that we
hold those that are peculiar to the Reformed
Churches as distinguished from Lutherans, Ar-
minians and later sects. Then he specifies these
doctrines which constitute our system through two
large pages (Church Polity, pp. 332-340).

We shall each give account of himself to God;
and among other things we shall account to the
Head and King of the Church for the way in which
we inwardly believe and outwardly preach the
system of doctrine to which we have given our
allegiance and which we are authoritatively using
to judge other systems. May the Word of Christ
have free course and be glorified in our preach-
ing, may the Kingship of Christ be honored as in
judgment we yield submission to and administer
the oracles of God, and may we each be re-
ceived, notwithstanding our imperfect lives and
works, in the Grace of our Lord Jesus Christ!
Amen.

"Professor of Church History and Polity, in
Columbia Theological Seminary, Decatur, Ga.

Student Christian Activities
At Davidson College

The Davidson student has many opportunities
for worship. Christian fellowship, self-expression,
and prayer. There is nothmg on the campus which
gives him a better setting for these religious ac-
tivities than the weekly hall prayer meetings.

Each Wednesday night at 10:15 o'clock the bell
on Chambers sounds, reminding every man on the
campus of a prayer meeting on his hall. Many
opportunities and blessings wait for him when he
goes. There he will hear a fellow student speak
on "How Is The Christian Life Different," or
"Prayer And Its Effects," or some similar subject.
Perhaps the meeting will be in the form of a dis-
cussion of some campus problem which lets the
fellows in on each others' thoughts, prompting
understanding between the men, and usually help-
ing someone in deciding his problems.

All of the dormitories have meetings on each
hall. On each hall is a leader, often two, who plan
the meetings. He is a hard worker and a man who
can be counted on. After each meeting he writes
a report of the number present and the effect and
worth of the meeting. These reports are collected
and taken to the two members of the "Y" Cabinet
who are in charge. These men record the attend-
ance and study the messages from the hall leaders.
Helpful criticism is remembered and requests are
answered.

Frequently all of the hall leaders, with the two
Cabinet leaders, meet for conference. There is al-
ways free exchange of ideas, discussion of pro-
grams, and helpful hints which improve the work.

At such a time as this, when prayer is sorely
needed, college men are praying. These meetings
are entirely voluntary and are not under any fac-
ulty regulation. Members of the faculty, adminis-
tration and others are frequently invited to speak
or lead discussion, but the meetings are usually
for the students only. There men feel free to
speak and often offer their first public prayers.
There students enjoy the privilege of worshiping
together and an important need of college and
personal work is met.

MONTRE AT

By R. C. Anderson
President

Perhaps many of our Montreat friends have
noticed in the papers that Assembly Inn is to be
occupied by some of the families of German and
Japanese diplomats who are now internees under
the protection of the government, and surely these
friends would like to have fuller information in
regard to this occupation.

It is only a temporary occupation. The minimum
limit is six weeks, beginning October 29, and the
maximum limit is to April 1, 1943.

All of the internees will be restricted to the Inn
and the grounds between the building and Lake
Susan. Even the Montreat Office Building will not
be within the restricted area, nor will the His-
torical Foundation nor the entrance to the His-
torical Foundation from the north side of the
building be within the restricted area.

There will be twenty-four official guards set
about the building and there will be no communi-
cation nor connection whatsoever with the college
campus or other grounds in the Montreat District.

There will be 264 of these internees. A large
portion of them will be women and children. They
will be of the best element, both of Germans and
Japanese, and while they were interned at White
Sulphur Springs, W. Va., and in Grove Park Inn,
Asheville, N. C, we are informed they gave no
trouble whatsoever. We are assured by the gov-
ernment authorities that they will be of no an-
noyance whatever to any of the operations of the
college and that the college and the residents of
Montreat would scarcely know they were in the
grounds but for seeing them at a distance. They
will be kept incommunicado.

We are opening Sylvan Heights as a first class
boarding house for guests coming to Montreat dur-
ing the period of occupation of the Inn.

We consider it a privilege for Montreat to be
of some service to our government in this critical
time of its great need. It will also be an oppor-
tunity to show these people who have been brought
providentially within our borders the meaning of
the Christian life and they will receive at the
hands of all who serve them an example of the
Christian way of living. It will also give the As-
sembly Inn some financial help during the months
that it needs it most.

Immediately upon the request of the govern-
ment when we were approached to grant the use
of Assenibly Inn, communication was made with
a majority of the Board of Directors and every
one of these thought to voluntarily offer the use
of the building, under the terms mentioned, was
the proper thing to do.

We wish to give assurance, as far as the present
arrangements are concerned, that no church use
of the buildings or the Montreat Grounds will be
disturbed in the slightest degree. We have assur-
ance that the government will restore any dam-
age, if any, that might be done, and we will have ;
ample time to make ready for the meeting of the
Assembly in May and all of our conferences as \
scheduled for the summer without the slightest
interruption.

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

Woman's Work

Edited By Mrs. R. T. Faucette

CHRISTMAS 1942

What time I am afraid

I will trust in Thee.

In spite of war and its horrors,

In spite of heartaches and pain,

The Christ who was born in a manger

Can bring peace to the heart again.

The wonderful joy of Christmas

Will be ours each day of the year

When the Christ Child comes in

The Conqueror of Sin

And whispers, "Be of good cheer."

AUXILIARY TOPIC FOR DECEMBER

"Joy Gift For Ministerial Relief"

December is indeed a joy month, for though
the cross was ahead, did not the angels proclaim
"joy to the world" nearly two thousand years
ago?

Christmas 1942 will find the world in agony and
only by fixing our eyes upon Christ and trying to
obey His commands can we experience anything
akin to joy, but there is that blessing as we live
in the love of our risen Lord.

"If ye love me you will keep my command-
ments," Christ told us, and one of the command-
ments left to the Church was to minister to the
necessity of those of the household of faith.

It is wonderful to find our privilege and duty
so well defined by Scripture. Our Church has
planned this service to be especially observed at
this season of the year.

The Ministerial Relief Office, in Louisville, Ky.,
has received so many expressions of deep grati-
tude from the recipients of this Joy Gift in the
past that Dr. Sweets has selected a few of these
for us to give you this month. The reading of them
warms the heart and will make us very humble as
we realize that the Joy Gift of the past which cost
us so little has meant so much to these saints of
our Church who are now living in the twilight hour
of their sojourn here. It will also draw to our at-
tention that they have given God all the glory.

From a useful, devoted minister: Many thanks
for your kindness in sending the check. I deeply
appreciate the sympathetic words accompanying it.
I have reached my 81st birthday. While I have
passed through many days when it seemed that
the end was near, I have been spared to joy in the
love of my dear ones and to pray for God's bless-
ing to rest on the work of our beloved Church.
You and your work have been remembered every
day when I have been able at all to remember
what was taking place. I rejoice in the many evi-
dences of love of the Church.

* * *

From a. widow's heart: As usual when I have
an emergency, arising in my affairs — this time fi-

nancial— it is the Church which comes to the res-
cue. I do appreciate it, and thank your committee
for the regular help that comes each month and
for the extra gift sent with it this month. I pray
always for the Church, the committee, and you.

From a minister 82 years of age: Not only will
this increase in the monthly check be an appreci-
able aid financially in these very unusual times,
but it is highly encouraging to my wife and to the
writer also to be remembered in our declining
years. After they have passed the active part of
their lives, old people delight to be remembered
by the younger generation. May God richly bless
all those still on the firing line for Christ. If I had
my life to go over, I would choose the Christian
ministry, with this difference: knowing what I do
now, try to do much more and harder service for
the Master than I did before.

* :s

From a widow of a useful minister: I pray that
each one who makes this double check possible
will receive a double blessing. With rents and liv-
ing expenses going up all the time it is very hard
to get along. If it were not for a few odd jobs I
find to do, I don't know how I would manage, but
God has been very good to me. I have His promise
that "He will never leave me nor forsake me," and
I know this is true.

From an aged servant of our Church: I thank
you most heartily for your kind letter of recent
date and for the double check in March. This will
ease many strains and lighten the burdens of ris-
ing costs of living.

From a devoted minister's widow: Your check
came today, and please accept my heartfelt thanks
for the added help. My glasses need to be changed;
now I can have it done, and I am so grateful for
the money which makes this possible.

* *

From an aged widow of one of our ministers:

I wish you could know what a thrill your letter
with the double check gave me. I had been pray-
ing for several days for some extra money to pay
a doctor's bill, and just did not know where it
could come from. My daughter with whom I live
said, "Mama, the Lord certainly takes care of
you." With many, many thanks.

From a Presbyterian minister's widow's home!

Please let me thank you for the nice check you
sent my mother. These monthly payments have
meant so much to her, and the extra payment will
enable her to have some extras that she would not
have had. She had a very bad case of flu after
Christmas, but has recovered from that. She is an
invalid, now 91 years of age. Thank you again,
and may God bless you in your work-

Page 16

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

Thanksgiving And Tears

Rev. Samuel McP. Glasgow, D.D.*

"The joy of the Lord is your strength."
Neh. 8:10.

At the strangest times God's commandments
come. A call to thanksgiving is sounded by God
amid hearts that are vastly heavy and sorely hurt.
When Israel was broken and their faces bathed
in tears, God's commandment was, "joy." "Go
your way, eat the fat, and drink the sweet . . . this
day is holy unto our Lord: neither be ye sorry; for
the Lord is your strength."

Life, untaught by God's Word, can never rise
to its highest level. God has many surprises for
His children. We are glad that He says, "As the
heavens are higher than the earth, so my ways are
higher than your ways."

God's people often need a new outlook. The
bitter cup of exile, loneliness, persecution, broken
homes and hearts fronted and troubled Israel. This
must be overcome and God's people must rest their
minds, relax and rejoice. God makes provisions for
our relaxations. We need to unbend that the bow
of life may keep its resiliency. "Drink the sweet,
eat the fat, send portions, for the joy of the Lord
is your strength."

The feast here re-established by Nehemiah is
most significant. It is the feast of the tabernacles
which Israel had not celebrated since the days of
Joshua. Simple and, yet, exceedingly significant,
the people were sent to the woods and the hills for
boughs and branches. They built arbors and booths
on their house-tops, in the yards, and the streets,
in the "church yards," they left their homes and
all the comfort and security thereof and for a full
week dwelt under the arbors and booths out of
doors. Why? What does this feast of tabernacles
signify? There is a deep-flowing current of com-
fort and challenge here.

Just like this fragile shelter, so this feast sig-
nifies that our life is temporary, transient. We
have no permanent, solid abiding place. This life
is fleeting. Just as its joys and delights seem to
swiftly go through our fingers: so also its sorrows
and heartaches can not long abide. They are tran-
sient and brief.

This feast further says we are really dependent
upon God. Our strong, well appointed homes, our
towering concrete skyscrapers, our enormous fac-
tories, and mammoth ships, all tend to deceive. So
God brings His people out and lets them sit under
the booths. Thus they find that in reality they
know that man must live a day at a time. It is
only as God wills that we shall live and do this or
that. Our life is so frail — as the mist of the
morning — our day is so short as a hand's breadth!

As we sit under this booth, the sun streaming
through the boughs at noonday and the pitiless
winds chilling us in the night watches; we learn
another, a great positive lesson — God is quite suf-
ficient. God alone is enough. In the wilderness our
fathers had no homes, no wells, no farms, no fac-
tories, no organized business, but they did have
enemies and hunger and thirst. Yes, and always
remember, they had God. And He was sufficient
for all who trusted and obeyed Him.

Therefore, we can rejoice. Under all circum-
stances, in sunshine or shadow, we rejoice in God.
"Eat the fat," says Nehemiah, "drink the sweet."
The joy that comes from God is the source of
your sufficient strength. Sit under your booth.
.Think. God can care for His people. God did care
for His people. God will care for His people. We,

by faith in Christ, are His people. "Lift up your
heads, oh ye gates, even lift them up ye ever-
lasting doors; and the King of Glory shall come
in." The joy of the Lord is yours, it is youi*
strength. Gladness in God is your "stronghold,"
your refuge. Are our hearts burdened and hurt?
Is ther anxiety, loneliness? Are we separated far
from many who are dear to us? Are they in dan-
ger? Just trust and be glad in God. All life has a
blessed meaning. Rest, wait, trust. Your protec-
tion is not in stone walls. It is not in brick or
mortar. It is not in fire and sword. It is not in our
homes and our accustomed places. Look at the
boughs above you. Look at this booth. It is a fit
picture of all human effort to protect our interest
and to satisfy our souls. Our best is insufficient.
If we are protected and kept, provided for and
given peace, God must do it. God can do it apart
from our accustomed comforts. Yes, mark you,
God will do it. Brave heart, come another step with
me. God is doing it. With God, it is always "through
the water," "through the rivers," "through the
fire," "through the valley of the shadow of death."
Israel, remember: how did your fathers ever get
to this land of promise and hope? How did they
ever come through the wilderness? Was it by their
might, their splendid organization, their invincible
army, their own wisdom and military power? Did
they? They did not! What did they have? Nothing
but God, and He was sufficient. Though our earth-
ly preparations and plans, protections and provis-
ions are well symbolized by the booth and the
boughs covering us in the open, yet we have as
all our fathers had, the Presence and the Power
and the Peace of God.

You have the same God Who led and protected
and kept Israel. He is sufficient, yes, and this is
His call: "Eat the fat, drink the sweet, neither be
ye sorry, for the joy of the Lord is your strength."

*Pastor of the Independent Presbyterian
Church, Savannah, Ga.

That We May Advance I
To Christ! i

By Rev. W. Hoyt Wakefield*

The Dillingham church is strictly rural, located
25 miles north of Asheville, N. C, at the foot of
Craggy Gardens, via Barnardsville. The church is
centrally located in a community of 96 homes.
Only one other church, a Baptist, ministers to the t
spiritual development of the community. Their
membership is very small and their pastoral care is
limited to two brief periods each month. A Christian j
cooperative fellowship between the two congre- ;
gations is definitely so. Realising that the com-
munity needs a Christian program to direct an ad-
vance to Christ and to stimulate a Presbyterian i
consciousness the following program was submitted!
to the members of our church as objectives in our
four year Advance to Christ. For seven weeks it:
has been executed and most pleasing results ac-j
company it.

First, a diagram was prepared showing the lo-
cation and name of each home. This showed 96
homes, some of which contained two or more
families. The next step was to divide these homes
into groups of 8 forming twelve groups. The reason
for assigning 8 homes to each group was a period
of prayer was to begin and continue for a period:
of 8 weeks, meeting on Wednesday nights, meeting;
in some home of each of the 12 groups upon invi-
tation. We have not forced these prayer meeting$i

Nov. 1942 THE SOUTHERN PRESBYTERIAN JOURNAL Page 17

into any home. All the twelve groups have func-
tioned beautifully with the exception of one. Seven
of these families turned prayers from their doors
saying they were too busy therefore did not have
time for them. This group becomes an objective
for prayer and personal work that they may soon
be enlisted.

With the assistance of one who understood the
spiritual status of each home twelve chairmen were
assigned to the duty of carrying this program to
their respective groups. They were to either lead
the worship at the prayer groups or see that some-
one did. These twelve chairmen, not officers of
the church, but just men and women of the
church, six of whom never took an active part in
a Christian religious service, even had never made
an audible prayer in public, become the key per-
sons who will carry the spiritual messages to the
community.

How was it that these inexperienced people ac-
cepted and agreed to do what they could? The re-
sponsibility of parents to their children in nurtur-
ing them in the admonition of the Lord was the
general theme of my sermons for six weeks prior
to the presentation of our objectives. They knew
they could not decline and expect spiritual health
for their children.

These chairmen are called regularly for in-
struction in the work they are to do. Plans are
presented that they may work upon. Many of
them are showing some initiative and are seeing
visible changes for the good. They have been made
to know that the pastor can not do all the work
by himself.

For seven weeks prayers have been observed in
the homes of this community, yes. Baptist, Presby-
terian and in homes without any church affiliation.
Only 9 homes of the 96 have declined to invite
their neighbors in for prayers.

The week of the first prayer meeting a survey
of the 96 homes was made by the twelve chairmen.
Sixteen questions were asked. From this survey we
know many of our spiritual needs. It revealed
more than one hundred persons of church age had
not accepted Christ as their Saviour. It showed
more than 250 persons not in Sunday school. How
many parents were or were not confessing Chris-
tians. How many children under one year of age
not dedicated to God. It gave a concrete picture
of what we have before us to do.

Each Wednesday night I visit with a different
prayer group. I conducted this service myself for
it gives me a contact with people who never attend
church. A record is kept by the chairmen of each
group showing a detailed description of each meet-
ing. It shows any new family that attends for the
first time. It keeps a record of family attendance
and also shows who took part in any way.

Postcards are mailed prior to each meeting
stating where the groups will meet. This is not
j only a reminder but a guide for those who may
I have not been regular in attendance.
! Here is an observation worth remembering,
i When people do not have means of transportation
I for their families to any worship service many of
' them will not attend. And too, if the worship is
' at the church they are accustomed to "dolling up".
I This "dolling up" keeps many less fortunates from
. the church. By meeting in the neighbor homes they
i do not feel the necessity of "dolling up" but will
carry the children across the field to their neigh-
bors and make themselves perfectly at home. This
is a proven fact and should not be overlooked.
' Here are some of the results that indicate we

are advancing to Christ. One elder who had never
made an audible prayer in public is now doing so.
Twenty-two family altars have taken form and the
whole family is participating in them. The depart-
ments of the church are increasing in attendance
and interest in people.

The men of the Church have planned a Thanks-
giving dinner for the entire church. They are
paying for and preparing the food. They will go
for and deliver free of charge the entire com-
munity to the church on this occasion. Seventy
percent of the homes of this community are at
prayer each Wednesday evening reaching an aver-
age of 194 people. Three of the prayer groups
plan to continue through the winter. Men, women,
and young people are participating in the pro-
grams and prayers are coming from the lips of
many who thought they could not pray.

This four-year program is under way with the
following certain objectives: 1. To give pre-
eminence to Christ. 2. To bind together the
people as one community. 3. To advance to Christ
through prayer. Hence erection of family altars.
4. Sponsor reading and study of God's Word. 5.
Train leaders. 6. Personal workers. 7. Systematic
visitation. 7. Increase attendance in all depart-
ments. 8. Teach Stewardship.

*Pastor of the Dillingham Presbyterian Church,
Barnardsville, N. C.

The Early Workers In
Tsingkiangpu . China

By Rev. B. C. Patterson. D.D.*

The reports of those returning on the Gripsholm
sum up for us fifty years of loving and devoted
service.

It was my great privilege to begin my mission
work at Tsing Kiang Pu, the first station opened
by our Church North of the Yangtse River. I
was there for nearly three years and saw their
work and heard their problems. At this semi-cen-
tennial I would recall some of the incidents and
work that had to do with these early messengers
of the cross "that those who sow and those who
reap may rejoice together" in today's rich harvest.

Rev. A. Sydenstricker and Mrs. Sydenstricker.
They were very earnest and zealous and little de-
served the damage their famous daughter, did to
their good name. Dr. Sydenstricker was untiring
in his itinerating. He learned the language well
and provoked others to study hard. While I was
struggling with an aspirate he assured me that
I could not get across the fords of Jordan alive.
His greatest contribution to mission policy was
his insistence on trained native workers.

Dr. Edgar Woods. Dr. Woods established the
first medical work at Tsingkiangpu. The people
were hostile and scary. One day he came in with
spit on his back. He wiped it off and said. "They
spit on my Master too". Could he return today and
see the hundreds of thousands that flow through
the great hospital near where his little dispensary
used to be he would say, "What hath God wrought!"

Dr. H. M. Woods and Mrs. Woods. While Dr.
Woods was busy with his literary work Mrs. Woods
was making a truly Christian home in the dark
haunts of Chicken Coop Alley. From this home
came their devoted and talented daughter who has
carried the torch at Hwaian, ten miles away,
through all these recent years. For two milleniums
Confucius had been worshipped almost as a god.
Few men were hardy enough to say anything

Page 18

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

derogatory of Confucius. His wise moral precepts
were excellent. However his worship of parents
and atheism were the chief obstacles of our work
among the scholars. Dr. Woods published the text
of the Chinese classic with a sympathetic exposition
and showed where Confusius erred. These books
had a tremendous circulation among the young
generation of scholars, and undoubtedly were a
large factor in freeing the minds of the young and
turning the 1400 and more Confucian temples into
relics of the past.

Dr. and Mrs. James R. Graham. Where once
unfriendly water melons and worse crashed on Dr.
Graham's head there are today hosts of friends,
and chapels with their own congregations. The
mission had long debated the wisdom of adding
education to the direct preaching work of the
mission. With Dr. Graham's encouragement the
first little school in North Kiangsu was opened
in 1892. This work has grown marvelously. Tens
of thousands of children have begun their school
life in these mission schools and have learned the
catechisms and the Bible as well as the three
Rs. These children, now men, are scattered all over
China as teachers, farmers, merchants and in im-
portant positions. Their dialect may be the click
lock of Tsingkiangpu, or the sibilants of the North,
but wherever we have heard it it has been Chris-
tian.

In 1891 and 92 Mrs. Graham was the only
woman in the station and the lot of a woman
pioneer was hers. A pioneer in an ignorant and
scrubby and hostile multitude. She established a
model home in a little Chinese house. Nothing
could be kept from the curious eyes of the people
around us. They even punched holes in a wall so
that they could take out a brick and look through
a glass door and see the foreigners eat. I sug-

gested that we put up a screen and not feel those
eyes on us all the time. Mrs. G. said allow them
to see and they will know that we are not doing
what we should not do. (They often said that we
ate children.) Her home was a haven for all
travelers, missionaries and others. She spoke Chi-
nese fluently and was a clear and untiring teacher.
The Chinese used five notes instead of eight in
their music, and had no clean songs. Mrs. Graham's
clear sweet voice and her talent for music were
greatly used in teaching the church and the poor
oppressed women to come to God in song.

Mrs. Graham bore her part in the difficult
itinerating work, throughout her whole life. When
little Georgie was a year old she bundled her up
and went with her on a difficult itinerating trip
with Dr. Graham and two others. They were
caught in a heavy snow and in a leaky, windy boat.
They went through robber sections where the Chi-
nese that accompanied them crouched through the
night in fear of violence. The infant drew such
crowds to and on to the boat that often it had to
be anchored out in the deep water. Most mothers
would have felt that their place was at home.
Today neat little chapels stand where she and
others have spent weeks living and teaching the
benighted women whom she loved. And a daughter
is today giving her gentle and beautiful life to the
work that mother and father loved.

Mrs. Graham has recently gone to the Saviour
whom she served and loved so well. She truly
would rejoice to see the fruitage of today.

The young Church is established and is true,
but now it is cut off from its teachers and helpers.
In our rejoicing we must ever remember them in
prayer.

*A retired missionary in Staunton, Va.

The Soong Family Of China

By Rev. Melton Clark, D.D.*

(Tlih is the first of three articles, hy Dr. Clark, on tlie
Soong family to appear in The Journal. The second article to
he published in December will tell of the Conversion of
Generalissimo Chiang Kai-Shek; the third article will tell of
the devotion of the Soong family to China, their devotion to
the cause of freedom, and their loyalty to Christ and His
teachings.)

It is probably not an exaggeration to say that
the sons and daughters of Charlie Jones Soong of
China represent today the most interesting family
in the world. In beginning this article on the Soong
family, I want to make it clear that the facts set
forth do not spring from personal experience or
research. I am passing on to you information that
I have received from my sister and her husband,
Mr. and Mrs. Fletcher S. Brockman. Mr. Brockman
was for more than twenty-five years General
Secretary of the Y.M.C.A. in China and Korea, and
the information that I am conveying in these
articles, to a large extent, comes to me from first
hand information. In fact, most of this that I will
write might properly be in quotation marks.

Charlie Jones Soong, father of the great Soong
"Dynasty", so called, was educated in the United
States. He ran away from home when a young
lad and became a stow-a-way on a steamer leaving

Shanghai, China for Wilmington, North Carolina.
After leaving port, within a few hours he was dis-
covered, hidden in the hold of the steamer and
was taken to the Captain. The Captain decided
to put him off at Nagasaki, Japan, and send him
back to Shanghai. There was a missionary on board
returning to America for his furlough. He heard
of the little stow-a-way and asked the captain to
permit him to talk with the boy. The missionary
became interested in the little lad and agreed to
pay his passage to America. The captain consented,
and he brought him home as his protege. The
missionary lived in Wilmington, North Carolina,
and Charlie Soong began life in America in his
new home about 1880.

He first attended school in Wilmington and then
entered Old Trinity College at Durham, now Duke
University. This Methodist Missionary, whose name
unfortunately I do not know, interested some
prominent Methodist layman in the lonely little
Chinese boy. General Julian S. Carr took a deep
interest in his career and aided him in every way
possible. Charlie Soong was an independent young-
ster, and he was not willing to be "carried" by
these Christian friends. He worked his way through
college and spent his summers as a peddler selling

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

goods through North and South Carolina. Later he
went to Vanderbilt University where he made a
splendid record and was greatly loved and re-
spected by both faculty and students. While there
he lived in old Wesley Hall. He graduated in June,
1887 and returned to Shanghai. While in America
he became a Christian and joined the Southern
Methodist Church.

From the time of his conversion until his death
Charlie Soong was a devoted, loyal, and enthusiastic
Christian and an untiring worker in Christ's King-
dom. On reaching home in Shanghai, he was em-
ployed as a missionary worker under the direction
of Dr. Allen and Dr. Parker of the Methodist
Church. After serving in this capacity for a year
or so, he became dissatisfied because the mission-
aries limited their activities exclusively to the
ignorant Chinese and made no effort to reach the
educated young man and woman of China. He
withdrew from the mission work and set up a Bible
printing establishment. Strangly enough, he made
quite a fortune printing the Bible and distributing
Christian tracts. Establishing himself as a success-
ful business man, he naturally desired to find a
wife. He had come to know Miss Laura Haygood
who had gone out to China from Atlanta, Georgia
to establish a school for high class Chinese girls in
connection with the mission work of the Southern
Methodist Church. This school was named "The
McTyeire School" in honor of Bishop McTyeire.
Miss Haygood was a competent educator, with a
Christian vision. In this school for high class Chi-
nese girls, she undertook to teach them the Chi-
nese classics, English, and Christianity. The under-
lying purpose which directed the activities of the
workers was to prepare these Chinese girls to
make Christian homes, to be able to associate on
the basis of equality with their husbands, and to
take their place in the Church, the community, and
the nation, as leaders.

Charlie Soong told Miss Laura Haygood his
plans and his hopes, and he asked her to select one
of the McTyeire girls to be his wife. It did not
take Miss Laura long to select the young woman
who later became Madame Soong, and the mother
of three daughters and three sons. Life in Mc-
Tyeire school was well adapted to develop the
Christian character of the woman who was later to
occupy a place of large responsibility and oppor-
tunity. This young woman had accepted Jesus
Christ as her Lord and Master under the influence
of Miss Laura Haywood's teachings. Miss Hay-
good told Charlie Soong of her decision and
arrangements were made for the betrothal. Later
the young couple were married and established
their Christian home in Shanghai. This young
woman who became Charlie Soong's wife was a

descendent of the first Premier of the Ming
Dynasty. As a result of this marriage six children
were born, three daughters and three sons. The
names of these daughters are interesting. The
oldest daughter, who became the wife of H. H.
Kung, Minister of Finance in the Cabinet of the
Republic of China, was Ai-Ling, which means
"pleasant mood". "The second daughter married
Sun Yat-Sen, the first President of the Republic,
and her name was Ching-Ling which means "happy
mood". The third daughter, and fourth child,
married Generalissimo Chiang Kai-Shek, and her
name was Mae-Ling, which means "beautiful
mood". The third child, the first son, was T. V.
Song who is recognized as one of the leading
diplomats of the world. There are two other
younger sons who give promise of great useful-
ness. It might be well to say that H. H. Kung, who
married the oldest daughter, Ai-Ling, is one of the
seventy-fifth descendants of Confucius. It is not
necessary to speak here of the work of Sun Yat-
Sen and his truly great wife. They worked to-
gether for the overthrow of the Manchu Dynasty
and the establishment of the Republic of China.
They had no children. The memory of Sun Yat-Sen
is held in highest esteem in China. A great tomb
has been erected to his memory in Nanking. It is
a shrine for those who love liberty in China. Dr.
Sun Yat-Sen is held in the mind and hearts of the
Chinese people as almost a Saint. They rise up
and call him blessed.

Mr. Brockman writes that when he entered
Vanderbilt University as a freshman in the fall of
1887 "one of the men about whom I heard most
was Charlie Soong who had graduated in the
spring before I entered. He was an outstanding
figure while a member of the student body and
he was constantly spoken of with highest esteem
and admiration though he was no longer present
on the campus in person."

Mr. and Mrs. Brockman went to China in 1899
and on reaching Shanghai were entertained at the
home of Miss Laura Haygood. One of the first
persons that that he asked about was Charlie
Soong, and these two fellow alumni of Vanderbilt
University and members of the same Church soon
became intimate friends. That friendship lasted
throughout the life of Charlie Soong. Mr. Brock-
man says, "As I think back over my life and of
the men whom I have met in Asia, Europe, and
America, and as I read history and think of many
who have turned the currents of human affairs,
I find Charlie Soong among those of the first
class."

* Pastor of the First Church, Anniston, Ala.

(John 14:2)

No, not cold beneath the grasses.
Not close- walled within the tomb;

Rather in my Father's mansions,
Living in another room!

Living like the one who loves me —
Like my child, with cheeks abloom.

Gut of sight, at desk or school work.
Busy in awother room.

Shall I doubt my Father's mercy,
Shall I think of death as doom,

Or as stepping o'er the threshold
To a higher, brighter room?

Shall I blame my Father's wisdom.
Shall I sit enswathed in gloom

When I know my loved are happy.
Waiting in another room?

— Robert Freeman.

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

BAPTISM

By Rev. John Scott Johnson. Ph.D.*

(This is the second in the series of articles
on Baptism by Dr. Johnson.)

The Holy Spirit And Water

While the Holy Spirit was not prominent in the
Old Testament, he was there. The following quo-
tations are a few of the many that might be made:

"My Spirit shall not always strive with man" —
Gen. 6:3. "The Spirit of the Lord came upon
David" — I Sam. 16:13. "The Spirit of the Lord
departed from Saul" — I Sam. 16:14.

There is no need to quote passages from the
New Testament about the Holy Spirit. He is promi-
nent there.

Circumcision: Flesh - Heart

Under the Old Dispensation, circumcision of the
flesh was the sign, the seal, the token of the
Covenant with God. "Ye shall be circumcised in
the flesh of your foreskin, and it shall be a token
of the Covenant." Gen. 17:11. "The sign of cir-
cumcision, a seal." Rom. 4:11.

Circumcision of the flesh, as shown in the
quotation below, was a type of but not a substitute
for circumcision of the heart. The latter (the
anti-type) was not possible as a human act, but
was done by the Holy Spirit.

"Circumcise yourselves to the Lord, and take
away the foreskin of your heart" — Jer. 4:4. "All
the House of Israel are uncircumcised in flesh" —
Ezek. 44:7. "Circumcision is that of the heart"
— Rom. 2:29. "The circumcision made without
hands" — Col. 2:11.

Circumcision And Baptism

Circumcision was discontinued in the New Dis-
pensation. "Is any called in uncircumcision? Let
him not be circumcised" — I Cor. 7:18. "If ye be
circumcised, Christ shall profit you nothing" — Gal.
5:2.

That Baptism displaced circumcision is proved by
the following considerations:

1. Their purpose was the same — to indicate
sharers in the Covenant. Both were used to receive
Church members. "This is my Covenant. . . . Every
man child among you shall be circumcised" — Gen.
17:10. "They . . . were baptized; and the same day
there were added . . . 3000" — Acts 2:41.

2. Their symbolic teaching is the same — the
need of cleansing the flesh.

3. Both represent the Spirit's work. "The Lord
thy God will circumcise thine heart" — Deut. 30:6.
Similarly, water baptism typifies the Spirit's
baptism as will be shown under "Water Baptism
— a Type", below.

4. Their prerequisite is the same; faith. "Circum-
cision, a seal of . . . faith" — Rom. 4:11. "When
they believed . . . they were baptized" — Acts 8.12.

5. The Covenant still continues — "An everlast-
ing Covenant" — Gen. 17:7.

6. The Great Commission specifies baptism, not
circumcision. "Baptising them" — Matt. 28:19.

It is clear, then, that God has put baptism into

the place of circumcision as the sign, the seal, the
token of the Covenant with Him.

The Occasion Of The First
General Assembly

It is urged that if baptism displaced circum-
cision, saying so would have ended the discussion
in Acts Fifteen. However, the controversy was not
as to how to receive church members, but whether
circumcision was necessary to salvation.

"Certain men . . . said: Except ye be circumcised
... ye canont be saved" — Acts 15:1.

Water Baptism—A Type

In addition to oil, another type of the Holy
Spirit was water "rivers of living water. But this
spake He of the Spirit" — John 7:38,39. In giving
a type of the baptism with the Holy Spirit, God
used the familiar baptism with water, for again
and again, in connection with the baptism with
water, the baptism with the Holy Spirit is
mentioned.

Instances

Matthew, Mark, and Luke all record John as
saying: "I baptize you with water ... He shall
baptize you with the Holy Spirit." Matt. 3:11;
Mark 1:8; Luke 3:16. Our Lord confirmed that in
Acts 1:5: "John truly baptized with water; but ye
shall be baptized with the Holy Spirit." This state-
ment of our Lord was quoted by Peter in Acts!
11:16. At Pentecost, Peter answered inquirers:
"Be baptized . . . and ye shall receive the gift of
the Holy Spirit" — (Acts 2:38).

When the Holy Spirit "fell on" Cornelius and '
his company (Acts: 10:44), after Peter and the
others had recovered from their amazement that'
"on the Gentiles was poured out the gift of the
Holy Spirit" (Acts 10:45), Peter directed that they
who had "received the Holy Ghost as well as we" '
be baptized with water (Acts 10:47,48). Acts
8:15,16, also shows that the baptism with the Holy
Spirit was associated in the minds of the Apostles
with the baptism with water — "the Holy Spirit . . .]
was fallen upon none of them, only they were!
baptized." Acts 19:1-5 tells the same story.

Type And Anti-Type
In the Old Testament, the circumcision of the
flesh (the type) was accomplished by man; the cir-i
cumcision of the heart (the anti-type) was the
work of the Holy Spirit. This is also exactly the
procedure of the New Testament in regard to!
water baptism (the type) and the Holy Spirit's
baptism (the anti-type).

Mode Of The Two Baptisms
Must Be Similar

As the immediately preceding paragraphs clearly^
show to any fair-minded, unprejudiced student,
baptism with water is a type of the baptism with
the Holy Spirit. The baptism with the Holy Spirili
cannot be an immersion (the eight or nine terms
used in the Old and New Testaments to express
the baptism with the Holy Spirit — poured out, fel
oh, came upon, descending upon, received, pul
within, sprinkling of the blood, etc. — each anti
all positively exclude immersion). Its analogy tc
its type, the baptism with water, not onlj
repudiates the idea of immersion as the mode o:
baptism with water, but is a confirmation of thi
mode, sprinkling or pouring, which is the teachinj

Nov. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

of the whole Bible.

No Argument In The Length
Of Big Words

This matter has been dealt with at such length
partly because of a statement in an immersionist
tract that "the belief that baptism (with water)
portrays the outpouring of the Holy Spirit is
exigetically, philologically, and historically with-
out foundition". — ("The New Testament Message
in Baptism" by Rufus W. Weaver, D.D., page 10).
This quotation is a sample of two things: 1. The
illogical reasoning of the whole immersion scheme;
2. The desperate situation of those immersionists
who recognize the inescapable bearing of the mode
of baptism with the Holy Spirit upon the mode
baptism with water if the two are in any wise re-
lated. That they are related and closely related,
cannot (and will not) be questioned by any one
who is willing to accept the Bible statement.

Ezekiel 36:25

"Then will I sprinkle clean water upon you, and
ye shall be clean: from all your filthiness, and
from all your idols, will I cleanse you".

To overcome the deadly accuracy and detail
with which this verse forestalls the clumsy and un-
scriptural immersion scheme, and predicts the dis-
placement of circumcision by water baptism, some
Immersionists contend that it is altogether and
merely a Jew's prediction of something which may
become a reality in Jewish experience some time in
the future.

Its setting certainly is Jewish. The 36th and
37th chapters of Ezekiel give a wonderful picture
of the reclamation of Israel. But, like many
prophecies of the Old Testament, these prophecies
have more than one fulfillment or application.

Ezekiel 37:11,14 interprets Ezek. 37:1-10 as
applying to the resurrection of Israel (yet future),
but that fact does not prevent these verses from
being a marvelous picture of the resurrection of a
dead soul, such as we are privileged to see again
and again when the Holy Spirit uses the preaching
of the Word today (as at Pentecost), and new
creatures in Christ are made.

So Ezek. 36:25-31 surely have in them a glor-
ious promise of some blessings yet before Israel,.
But they are also a glorious promise to those who-
receive the Lord Jesus as Saviour and who, there-
fore, experience conversion. The attendant circum-
stances pictured in these verses are precisely the
gracious experience of those who are born anew
by the Holy Spirit.

To show that the fulfillment of this prophecy is
not confined to the Jews, compare two promises in
verse 8 with some New Testament parallels:

"I will be their God,
and they shall be my
people." II. Cor. 6:16.
"I will be to them a
"Ye shall be My peo- God, and they shall be
pie, and I will be your to Me a people." Heb.
God." Ezek. 36:28. 8:10.

"Men . . . shall be
His peoples, and God
Himself shall be . . .
their God." Rev. 21:3.
Baptism (Water And Holy Spirit)

Predicted And Fulfilled
To prove that Ezek. 36:25-27 are fulfilled in

every case of a new birth in this age of the Holy
Spirit, we have only to put them alongside some
verses in the New Testament.

In this parallelism, there is seen also the detailed
accurracy with which the Holy Spirit predicted
John's baptism, and Pentecost.

"John baptized with
water; but ye shall be
baptized with the Holy
Spirit." Acts 1 :5 and
"I will sprinkle clean 11:16.
water upon you, and "Be baptized . . . and
you shall be clean; ye shall receive the gift
from all your filthiness, of the Holy Spirit."
and from all your idols Acts 2:38.
will I cleanse you. A "Can any man for-
new heart also will I bid the water, that
give you, and a new these should not be bap-
Spirit will I put within tized, who have receiv-
you; and I will take ed the Holy Spirit?"
away the stony heart Acts 10:47.
out of your flesh. And "I will put my laws
I will put My Spirit into their hearts and
within you and cause in their minds will I
you to walk in My stat- write them." Heb. 10:
utes and ye shall keep 16.

My judgments and do "We are His work-
them." Ezek. 36:25-27. manship, created in
Christ Jesus unto good
works ... t h a t we
should walk in them."
Eph. 2:10.

God's promises in Ezek. 36:25,27 ("will sprinkle
clean water" — "will put My Spirit") were as-
suredly fulfilled when John baptized by sprinkling
with water almost all of the Jews in Palestine, and
when the Holy Spirit fell upon the 3120 at Pente-
cost (3000 of whom were baptized with water on
the same day), and have continued to be fulfilled
during the ages since when baptizing with water
has been followed (or preceded) by the outpouring
of the Holy Spirit.

Water Baptism Must Be By Sprinkling

In view of the parallelism as shown above of
Ezek. 36:25-27 with passages taken from the New
Testament, is it thinkable that God would have
failed to give some clear and definite directions
for the ordinance of baptism if it was to be
different from all the related types in the Old
Testament, and different from the unmistakably
related prophecy of Ezek. 36:25 ("I will sprinkle
clean water upon you")?

In an endeavor to escape from their confusion
some Immersionists contend, as already mentioned,
that Ezek. 36 refers to a future age and that its
directions are not for us. Would God baptize the
Gentiles (as He has done) with the Holy Spirit
identically as He will baptize the reclaimed Jews
with the Holy Spirit, yet use a different method in
the baptism of Gentiles with water, and without a
word of direction anywhere as to such variation?
("God is not the Author of confusion" — I Cor.
14:33.) Since the agreement and harmony of the
passages quoted above in parallel columns prove
their oneness in God's program, they prove also
that just as surely as that "I will put My Spirit
within you" of Ezek. 36:27 is fulfilled in the
baptism with the Holy Spirit, "I will sprinkle clean
water upon you" of Ezek. 36:25, is fulfilled in the
baptism with water.

* Pastor of the Sibley Presbyterian Church, Ai>
gusta, Ga.

Page 22

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

A HOLY WAR

By Rev. S. M. Erickson, D.D.*

We Americans think we are in a purely defen-
sive war, fighting to defend our country and re-
ligion does not enter into it. We also say this is a
people's war. Perhaps it is for the people of the
United States but the people in Japan have had
nothing to say about it. They have orders never
to criticize their government and have no rights
what so ever. They belong to the State. The State
is all.

The State of Japan declares that they have en-
gaged in a "Holy War". It is out and out a religious
war for them. The emperor of Japan is god and
to many the only god. He is "truly" a descendant
from the "sun goddess." He is divine. Often in the
public schools the teachers ask "Who is greater,
the emperor or the God of the Sunday School?
Naturally the children reply "the emperor" for
so they have been instructed.

Many Japanese give credit to the august
emperor for all the blessings of life. He is their
"all in all". Admiial Togo after he had his victory
over the Russians declared that the victory was
solely due to the virtues of the emperor.

Hundreds of Japanese have been viewing the
breakup of the world with the greatest interest.
They feel this upheaval is due to the weak char-
acter of the rulers. They think our present presi-
dent is not much of a statesman. Again and again,
I have heard it stated in private conversation and
from platform in public meetings that the world
needs a real efficient ruler and the emperor of
Japan is the only one qualified to take over the
job.

Prof. Fujizawa and many of his school of thought
hold this idea. They have been most active in
spreading these teachings among Americans and
others. For years they have subsidized American
college students to visit Japan and this is what
they have put over in their cultuial courses. When
German naval units are in port. Prof. Fujizawa
boards the ships and lectures on the uniqueness of
the Japanese State.

Many of the leaders feel that the peoples of
other nations should share in the blessings of the
imperial rule. They are sincere but misguided.
Naturally, they think foreign peoples are dumb
and dull as to these blessings. They do not under-
stand. Therefore with the "great regret" the sword
must be used to open their eyes at first, but in a
few years under the imperial rule these benighted
people will be singing the praises of Japan.

At present they suffer a Japanized form of
Christianity to go on in Japan proper. But all must
go to the shinto shrines. In some localities they
have appointed a captain for every five houses to
see to it that the inmates, on holidays, go to the
shrines. Foreigners have been forbidden to teach
Christianity in Japan and occupied areas. Military
men feel that all Christian leaders should be
eliminated.

The Japanese have a saying that where they
build a Shinto shrine, the land is their's forever.
The puppet ruler of Manchuria was invited to
Tokyo some two years ago. At that time he was
thoroughly instructed and indoctrinated in the
worship of the emperor of Japan. He then re-
turned to Manchuria and instructed the Chinese
in Shinto and informed them that their progress
and their blessings were all due to the imperial
ruler in Tokyo, thus cutting himself entirely out

of the picture. He also had a grand shrine built in
his capitol.

This is a "Holy War". The Christian religion is
to be driven out of the East and the emperor must
be worshipped by all peoples. It would bring the
highest satisfaction to the military leaders to plant
a shrine within the compound of the White House
and to have the President visit Tokyo to bow be-
fore the imperial palace. Some of our arabassaders
in the past have already bowed. Whether we like
it or not we are in a religious war. We not only
have to defend our country but our Christian
heritage as well.

One explanation of the fierceness with which the
Japanese fights is due to their religious patriotism.
In the army quarters this side of the soldiers'
training is well provided for. They have continual
instruction by the officers and are frequently
marched to the shrines. It is a great glory to die
for their heavenly prince and opens at once the
way to the highest heaven. To retreat or surrender
is a disgrace. Hence they do not surrender but
commit suicide when they get into close quarters.
Their military doctors say most of the wounds are
in the breast and not in the back. The soldiers
have been trained to be religious fanatics.

When peace comes the whole political system of
Japan must be revamped. Instead of a "heavenly
ruler" an earthly one must be given to them.
Today the people have no voice in the government,
in spite of the fact they have a so called parlia-
ment. The country will have to be occupied long
enough to educate the people in politics and gov-
ernment so that they can rule themselves. Unless
this is done thoroughly, another war will not be
far around the corner.

♦Mount Washington Presbyterian Church, Balti-
more, Md. (Dr. Erickson spent 36 years in Japan
as a missionary of our Church.)

THE WAY OF PEACE

By Rev. J. E. Wayland*
THE WORD WHICH GOD SENT PREACHING
PEACE BY JESUS CHRIST

The purpose of this message is to present
clearly the Scriptural way of peace between
men and God. All men may be divided into
two classes, those that know the way of peace and
those who do not. Those who do not know the way
of peace may likewise be divided into those who
are unconcerned about it and those who really de-
sire to have peace with God. Those who are not
at peace with God and willing to remain that
way for a while longer are rebellious against God.
For He "now commandeth all men everywhere to
repent." And to repent is to pull down the flag
of rebellion and to be willing to be reconciled with
God. Repentance involves a change of attitude.
The way of peace is closed to those who will not
accept God's way to peace. God's message to those
who are now willing to have peace is that He has
already made peace for them through the blood
of Christ's cross and peace is theirs, upon believing
in Christ as God's Son, their personal Saviour,

In order that believing in Christ as God's Son,
our personal Saviour, may not be misunderstood,
we will define faith in Christ. To believe in
Christ, to have faith in Christ and to believe the
Gospel of Christ describe the same act. Every per-
son, that believes in Christ, accepts Christ as being
what He represents Hiimself to be, the Son of God,
the Saviour of sinners, who believe in Him.

Nov. 1942

TMF ROtlTH1=n?N PHESBYTERIA.N JOURNAL

Page 23

The salvation that Christ has purchased for
those that believe in Him involves many bless-
ings from God. Outstanding among these bless-
ings a'-e the following, the forgiveness of sins,
the acceptance of believing sinners as righteous in
Christ, the bestowing upon them of everlasting
life, the giving to them His Holy Spirit and thus
they become children of God, and are assured
that they shall not come into condemnation,
neither shall they perish but are delivered from
the wrath to come. God's salvation is better than
probation. For probation means to put on trial
before accepting. The believer is already "accept-
ed in the Beloved".

The Gospel of Christ, which is the power of
God unto salvation to everyone that believeth
(Rom. 1:16) is described thus: Christ died for our
sins according to the Scriptures. He was buried
and rose again the third day according to the
Scrir)tures. Christ was made sin for us that we
might be made the righteousness of God in Him.
Until he, who says he believes in Christ, accepts
as true that he has forgiveness and righteousness
through Christ, he has not really believed in Christ.
For these facts are stated in the Word as being
facts that are true about believers in Christ.

"Through this man (Christ) is preached unto
you the forgiveness of sins: And by him all that
believe are justified from all things" Acts 13:38,-
39. "Whosoever believeth in him shall receive the
remission of sins" Acts 10:43.

Let the person who says he believes and yet
does not live accordingly, examine himself and
see if he really trusts Christ as his eternal re-
deemer and believes what God says is so about
those who believe. I have yet to find one, who,
when faced with these facts and has sincerely
believed, was not saved.

The evidence of salvation is found in the heart
and life of the believer. Unless there is love for
God and love for those who love God and unright-
ness of conduct there is not sufficient evidencp
that one has passed from death unto life. The
Scripture clearly states that if any man love not
the Lord Jesus Christ, let him be anathema (ac-

cursed), whosoever doeth not righteousness is not
of God, neither he that loveth not his brother. (1
Cor. 16:22 and 1 John 3:10) God has declared
himself against good works as a means of sal-
vation. For the precious blood of Christ is the
ground of our salvation. When we are saved, we
are created in Christ Jesus unto good works. Good
works that are the result of salvation are pleasing
to God. If we earned our salvation by good works,
Christ's death would have been in vain.

Salvation depends upon the merits of Chrises
death and not our worthiness. And because this is
true, salvation is absolutely free and absolutely
sure. A gift is really ours when accepted and it
must be accepted by faith. So salvation can only
be received by faith. And that faith must be in
Christ and not in ourselves. Man's part, if he
would be saved is the acceptance of the gift of
salvation. Let us not trust our feelings but God's
feeling toward us through Christ and then we shall
enjoy good feelings toward God. It is only when
you have Christ that you can really rejoice in
Him.

If God is pleased with Christ as the way of
peace between you and God, are you fair to your-
self, in refusing Him as your Saviour? If you do
not believe in Christ, I am sure you will find be-
hind your unbelief lies the love of sin. If such
be the case you show your preference for Satan
rather than Christ and your love for sin rather
than righteousness. If you persist in such a course
the end is inevitable. It will be perdition not peace.
Your loss of heaven will be hell's gain of you. If
you do not believe in Christ, you are actually
accusing God of giving a record that is not true.
The unbeliever will some day discover to his em-
barrassment that the sin of unbelief was far more
abominable than he thought. How shall we escape,
if we neglect so great salvation? The way of
peace is now open, but you can never walk upon
it until you have faith in Christ as God's Son,
your personal Saviour. Why not enter now? Believe
on the Lord Jesus Christ and thou shalt be saved.
(Acts 16:31).

*Malden, W. Va.

BOOK REVIEWS

Any book noticed in these pages may be secured at publisher's price

James H. McGonkey

By Louise Harrison McCraw

Published Bv Zondervan Publishing House
Grand Rapids, Mich. Price $1.00.
Readers with a relish for a eood biography will
find this memoir of James H. McConkey a perfect
delight. The subject of this book is a deeply
spiritual Christian layman who spent his college
years at Princeton studying law, but soon turned
to business, and later gave his entire time to teach-
ing the Bible. The author cives us a perfect illus-
tration of how useful a Christian can be in this
world if he surrenders his life to Christ without
reservation.

All Sunday School teachers should read this
biography. It would encourage them to a greater
zeal in disseminating the truths of the Bible, and
keep them from losing heart in their work no
matter how many obstacles they encounter. This
biographer knows how to write attractively and
never allows our attention to flag.

— John R. Richardson.

from The Presbyterian Committee of Publication, Richmond, Va.

The Triplets Go Places

By Bertah B. Moore

Publis>ied By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price 50 Cents.

Modem as tomorrow this little book of new
events in the lives of the three little Bears will
hold the interest of all who read it, young or old.
Junior high school boys and girls will be fascinated
with this fast-moving story and will be impressed
with the adventures and opportunities open to
wideawake Christian, American youth.

The author shows a deep understanding of
adolescent psychology. The subtlety of its object
lesson in everyday living will not leave the reader
with the impression of having been "preached at".
I feel sure that every young person who reads this
grand story will finish with a determination to
take a firmer stand for Christ in the future.

— Mrs. Julian R. Alford.

Page 24

THE SOUTHERN PRESBYTERIAN JOURNAL

Nov. 1942

World History — A Christian
Interpretation

By Albert Hyma

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $1.58.

History has meaning but only the Christian can
see God's purpose and guiding hand in it. Gibbon
and Hume each wrote a history without taking
Christ into consideration and found their work a
labyrinth without a clue. Many facts in history
cannot be accounted for without Christ. A historian
is also an interpreter, therefore if the historian is
to be a safe interpreter he should first of all be
a Christian. History is more than a narrative of
events, it is also an exposition of the events nar-
rated. Carlyle knew much about history and his-
torians when he affirmed: "Histories are as perfect
as the historian is wise, and is gifted with an eye
and a soul".

In this work we have a systematic and chrono-
logical account of events from the Creation of the
World up to the present war. It includes ancient,
medieval, and modern history, giving the significant
events of each period.

The author of this book is a professor of History
in the University of Michigan. He prepared it pri-
marily as a textbook in World History for high
school students. He has rendered an invaluable
service to Christian parents who feel that their
children should not be exposed to a pagan and
materialized conception of world history. Alert
parents will be able to answer many questions
asked by their children if they read this book. It
should be placed in every home, school, and public
library. By all means put it into the hands of our
boys and girls! — John R. Richardson.

Calvinism And Social Problems

By Edward J. Tanis

Published By Zondervan Publishing House
Grand Rapids, Mich. Price $1.00.
There has been a tendency during the past
decade to blame Calvinism for the economic evils
of Western Civilization. Nothing could be more
absurd, but many believe such allegations just be-
cause some writer has said so. Calvinism is held
responsible for all the sins of capitalism and indi-
vidualism. Such critics surely have never made a
first-hand study of Calvin. The economic ethics of
Calvinism can never be improved. His system of
thought is free from utilitarian ends, and is based
on doing all things to the glory of God. Those who
say ''Calvin's emphasis upon the economic virtues
bore fruit in furthering the developments of a
soulless system in which economic expedience came
eventually to supplant ethical idealism", should
either study further or cultivate a higher devotion
to facts.

In this book the author shows that Calvin was
deeply interested in economic problems and laid
down principles which are valid for all ages. In
his foreword he states: "What the Christian people
of America need today is an understanding of the
evils that beset us in our social life and the earnest
desire to remedy them in the light of holy scripture
and in the power of the living Lord." There are
many passages in this helpful book that would en-
lighten both the minister of the gospel and the
economist. Both need to realize "our economic life
suffers from the curse of sin, and only when we
reckon with that tremendous fact and accept the

way of salvation offered in the Gospel can we
begin to live in harmony with the divine ordinances,
for the economic life and thus promote the eco-.
nomic well being of man".

For good measure the author adds an excellent
sermon on "Give Me Neither Poverty Nor Riches."
He has demonstrated in this sermon that Calvinism
can be preached effectively to our own day.

—John R. Richardson.

The Picture Primer Of
Bible Stories

By Rev. Herman J. Schripsema

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price 25c.

These stories are written in two books, the Old
Testament being Book I., and the New Testament,
Book II. Thus each book carries a complete and
chronological story in itself, though separated into
about twenty-four lessons. Written for the younger
children of the Sunday School, these two books
offer an excellent means for beginners to follow
the scriptural texts as they color the pictures
which go with every lesson.

In the preface, the author states: "This true
story, if couched in children's language, should
interest any child. This true story, if memorized
in classically formulated statements, should re-
main with the child for life. Toward these goals
the picture primer of Bible Stories aims." With
this aim in mind the teacher can rest assured that
each story is written on a sound foundation, and
was not hastily put together.

It is regretable that the illustrations were not
as carefully selected as the questions and answers.
Some of them are rather barren, and not as com-
plete as one would like to have them. One artist
drawing all illustrations would have helped the
book a great deal. Perhaps on future editions this
may be done. As a children's workbook for Sunday
School and Vacation Bible School, this book will
be a valued aid to those teaching the younger
children. — Harold Borchert.

Does God Answer Prayer?

By Louise Harrison McCraw

Published By Zondervan Publishing House
Grand Rapids, Mich. Price $1.00.

Goethe once stated "There is nothing worth
thinking about but it has been thought before; we
must only try to think it again." Goethe was right
and only a consummate egotist will try to deny it.
This does not mean that we are to stop thinking or
stop writing. It simply means we must rethink the
truths of the past and let these truths be meditated
through our individual personalities enriched with
our own experiences. The author of this new book
on prayer has done just this, and every reader will
be conscious that she has written with the au-
thority of Christian experience as well as the final
authority of the Scriptures.

A wide circulation of this book will do much
good. Every page is loaded with helpful thoughts.
The author's style is forceful, dramatic and
moving. Her spirit is reverent and humble. This
work will be a rebuke to the spiritually and mentally
lazy and an inspiration to those about to lose
heart. Every Church library should purchase this
book without delay. Its influence will be fruitful
for years to come. Spiritual food of this high
quality will produce strong Christians.

Mrs J. K. Irvine 4—+3
Route i - Staunton, Va

rHE SOUTHERN

PRESBYTERIAN
••• JOURNAL-

A Presbyterian monthly magazine devoted to the
statement , defense and propagation of the
Gospel, the faith luhich was once for
all delivered unto the saints.
"Entered as second-class matter May H, 1942, at the Postoffi-f nt Weaverville, N. C, under the Act of March 3, 1879."

Volume I — Number 8 DECEMBER1942 Yearly Subscription $1.00

THE OBJECT OF FAITH
By Rev. J. C. Bridges

A GREAT COUNTRY CHURCH

By Rev. John R. Richardson, D.D.

BAPTISM

By Rev. John Scott Johnson, Ph.D.

THE UNIVERSAL CHURCH VERSUS A UNIVERSAL
ORGANIZATION OF THE CHURCH

By Rev. John C. Williams

POUTICAL ACTIVITIES OF THE FEDERAL
COUNCIL OF CHURCHES

By Charles C. Dickinson

THOU BETHLEHEM

By Rev. Samuel McPheeters Glasgow. D.D.

IMMANUEL
By Rev. L. T. Wilds, D.D.

THE CONVERSION OF GENERALISSIMO
CHIANG KAI-SHEK

By Rev. Melton Clark, D.D.

SECURITY

By Rev. Robert F. Gribble, D.D.

WHAT CHRISTIANITY OFFERS TO THE
WORLD OF TOMORROW

By Rev. C. Darby Fulton. D.D.

EARTH'S GOLDEN AGE
By Dr. J. P. McCallie

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

THE SOUTHEI

IN P R E S BYT E R I A

JOURNAL

The lour„al he, no ofji

Vnitti States

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.

Rev. Henry B

. Dendy, D.D., Editor — Weavery
CONTRIBUTING EDITORS

ille

, N. C.

Rev. D. S. Gage, D.D.

Rev. Robert F. Gribble, D.D.

Rev. Wm. Childs Robinson D.D.

Rev. Samuel McP. Glasgow, D.D.

Rev. Edward Mack, D.D.
Rev. Cecil H. Lang, D.D.

Rev. John M. Wells, D.D.

Mr. Charles C. Dickinson, Chairman

Rev. Wilbur Cousar, D.D.

Rev. John R. Richardson, D.D.

Rev. Samuel McP, Glasgow, D.D.

Rev. Henry B. Dendy, D.D.

Rev. Charlton Hutton

Mr. S. Donald Fortson

Rev. T. A. Painter, D.D.

Mr. T. S. McPheeters

Rev. R. E. Hough, D.D.

ADVISORY COMMITTEE

Dr. L. Nelson Bell, Sec'y-Treas.

Rev. 0. M. Anderson, D.D.

Mr. Tom Glasgow

Rev. W. H. Mcintosh, D.D.

Rev. W. W. Arrowood, D.D.

Rev. J. D. Henderson

Rev. A. R. McQueen, D.D.

Rev. C. T. Caldwell, D.D.

Rev. J. W. Hickman, D.D.

Dr. S. B. McPheeters

Rev. Melton Clark, D.D.

Rev. Daniel Iverson, D.D.

Judge C. Ellis Ott

Mr. Benjamin Clayton

Rev. Albert Sidney Johnson, D.D.

Mr. Charles A. Rowland

Rev. John W. Carpenter, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Harold Shields, D.D.

Rev. Wilbur Cousar, D.D.

Rev. Wil. R. Johnson, D.D.

Rev. Walter Somerville

Rev. John Davis

Rev. Robert King, D.D.

Major W. Calvin Wells

Dr. R. .'\.. Dunn

Rev. J. Frank Ligon, D.D.

Rev. R. A. White, D.D.

Rev. Ray D. Fortna

Rev. Girard Lowe, D.D.

Rev. C. D. Whiteley, D.D.

Mr. John W. Friend

Rev. Joseph Mack

Rev. Twyman Williams, D.D.

Rev. Graham Gilmer, D.D.

Dr. J. P. McCallie
Rev. F.T. McGill

Rev. Edgar Woods

Editorial Notes And Comments

Again we are praising God for His continued
great blessings upon The Southern Presbyterian
Journal. The December issue went out to over
2000 subscribers and now we are well over 2100
with additional new ones coming in each day.
More and more letters expressing gratitude to
God for the Ministi-y of the Journal are being
received. Many notes of constructive criticism
have come in and these are most helpful to us. We
welcome all communications whether you agree
with our editorial policy or not. We covet your
prayers that God may continue to guide and bless
and use The Journal's ministry to the salvation of
lost souls and to the building up of His people
all of which is to His glory and for the best
interests of our beloved Church.

about Christ and His redeeming and keeping
power. Perhaps there is one among our friends or
acquaintances who has been led to question the
reality of our own faith in and love for the Lord
Jesus Christ because we have never yet talked
with them about this.

We have had numerous requests that we give
space for a special young people's department with
proper treatment of the Young People's Prayer
meeting topics. What do you think of this? We
must of course bear in mind that our space is
definitely limited and that ours is a monthly
ma<razine. There is a limit to the number of de-
partments we can cover, the space that can be
given to each of these and still keep our sub-
scription price of one dollar per year. Some of our
very best articles have been rather lengthy. We
are urging our writers to practice more con-
densation in order that these good articles may be
more readily and more thoroughly read.

We are particularly happy to have short articles
manifesting God's grace in the salvation of souls
and in the lives of His people. Personal experiences
of soul-winning often prove a great help and
inspiration to others. Every Christian should be a
witnessing Christian. There are numerous ways
fn which this can be done but none better than
that of personal testimony as to what Christ has
done for us. We do not hesitate to talk to our
friends and others about many many other sub-
jects. Why should we hesitate to talk to them

We still have about five hundred of the second
edition of Dr. Wm. C. Robinson's, "The Faith Of
A Soldier" vdth art covers. These are available
at $2.50 per hundred or 10 for twenty-five cents
postpaid. A number of Churches have gotten
enough to send one to each of their men in service,
Two of the articles appearing in the October issue
of The Journal have been printed in folder tract
form. These are, "Hearts That Burn" by Rev. J,
Kenton Parker and "The Bible — A Christian —
And War" by Tom Glasgow. You may obtain either
of these from us at 15c per dozen, one dollar per
hundred or $7.50 per thousand postpaid. The series
of articles on Baptism concluded in this issue will
soon be available in pamphlet form. If you are
interested in these write to us about it. If you are
interested in underwriting the free distribution of
any of these tracts or pamphlets write to us about
that.

The Southern Presbyterian Journal would make
an excellent Christmas gift for some of your
Christian friends. We will send an attractive
Christmas card, bearing your name and announc-
ing your gift to those for whom you subscribe.
The price is one dollar per year for each subscrip-
tion but for five dollars we will send six sub-
scriptions.

The Southern Presbyterian Journal Company
Incorporated is of course a non-profit corporation
and all funds received whether for subscriptions
or as gifts go into the ministry of The Southern
Presbyterian Journal.

God has made abundant provision for our every
need thus far. As additional funds are providedi
our field of usefulness will be enlarged. — H.B.P.

11 spread

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

Another Christian Programme

The November 23rd issue of "Time" quotes an
address by Cosmo Gordon Lang, retired Arch-
bishop of Canterbury, on "The Christian Aim" in
the post-war world. Part of this address was as
follows :

"The Christian aim," said Canterbury, "leads
to emphasis upon a life ordered in the public in-
; terest, and this involves in our day definite attack
upon a number of so-called vested interests."
r Then, echoing his Albert Hall speech of two
months ago, he denounced private ownership of

(land and private control of credit. Said he:
"The question of ownership is becoming steadily
less important compared with that of direction and
management . . . Those who direct and manage

■ should regard themselves as servants of the pub-
lic and partners of all others, rather than as agents

■ for the owners . . . We will insist that children
< henceforth be born in houses that are fit homes,
, receive education to the age of 18, and that every-
body have enough of the right foods."

The EXelaware Conference, called by the Fed-
eral Council, outlined a socialistic economic pro-
gramme very similar to this.

Several years ago the writer heard one of our
! Southern Presbyterian ministers preach a sermon
I before the Synod of Virginia on "The World To-
morrow." The general thesis of this sermon was
also along this line and this statement was made:
"The world tomorrow will be one of economic se-
curity, first economic security and then spiritual
revival." This last sentence is underscored because
it was taken down varbatim and the speaker di-
rectly questioned on this point after the sermon
to be certain he had been heard correctly.

Let us examine this programme which is being
, formulated and will undoubtedly be heard of

■ more and more in the future.

I Can and should the Church formulate a pro-
r gramme looking towards economic security for
' the unsaved world? Is such a programme scrip-
tural? If so, all Christians should unite to that
end. If not, the fallacy of such a plan should be
clearly shown to avoid the inevitable chaos it will
, cause and the devastating effect on the influence
I of the Church.

i In other words, a man-made "Christian" pro-
f gramme is not only useless, it is a hindrance to
• the spread of the Gospel. This has been clearly
demonstrated in the "Christian" programme of
pacifism which is partially responsible for the pre-
sent world distress. The writer does not question
the motives of good Christian men who held this
view. He simply states that he believes they were
wrong, so wrong that instead of saving lives they
contributed to a wave of destruction of life and
. property which may continue for years.

ii Therefore, if this present economic programme
[is also unscriptural we will do well to examine it
J and nail it before it brings the inevitable disaster
' ' any plan brings which leaves God's Word out of
account.

Does Christ and Christianity and the Church

off'er economic security to the unsaved world? The
answer is an emphatic No. Christ answers this in
one pregnant sentence, "Seek ye first the kingdom
of God and his righteousness, and all these things
(houses, lands, food, clothing, etc. etc.) shall be
added unto you."

In other words, Christ does offer economic se-
curity to the true believer who puts Him first, and
the Bible throughout corroborates this teaching.
Paul writing to the Philippians says, "But my God
shall supply all your need according to his riches
in glory by Christ Jesus."

But this may not satisfy all. Recently one of
our ministers was asked why he gave so much
time to preaching on economic and social prob-
lems. He replied that he had officers in his church
who were failing to live honestly and fairly in
their business dealings. One could but wonder if
the solution of the problem in that particular con-
gregation would not be preaching against the sin
of dishonesty, at the same time praying that these
officers might be brought face to face with the
Lord Jesus Christ, giving Him supreme place in
their heai-ts and lives; then their social and bus-
iness dealings would of necessity become honest.

Then, too, where is the scriptural basis for de-
nouncing private ownership of property and pri-
vate control of credit? The misuse of this power
is clearly forbidden, but such a social and eco-
nomic order is recognized and sanctioned. The
duty of the capitalist is given and the doom of
the oppressor clearly outlined in James. But, let
us remember the duties of labor are also clearly
stated by Paul.

Christianity does not offer material prosperity
to the entire world. It does offer the necessities of
life only to the believer in Christ. Even there the
obligation to work is stated. Paul says, "For even
when we were with you, this we commanded you,
that if any would not work, neither should he
eat."

Some are cynically saying that the Church has
failed because it has failed to have a social and
economic outlook. On the other hand, when and
if the Church has failed it has failed because of
a lack of spiritual outlook.

The cause of social and economic ills is sin.
Eliminate the cause and the effect will disappear.
The Gospel plainly teaches there is but one way
to cure sin and that is faith in Christ and His
shed blood. The Church and Christian leaders
should not promulgate any programme which rele-
gates this one and only solution to a secondary
place. The "principles of Christ" have never saved
a soul and they cannot save society. It is the
person of Christ and what He has done which is
essential. The Buddhist, the Mohammedan and the
Hindu will join with us in admiring and extolling
the "Principles of Christ," but the one thing
needful is confession of sin, turning from sin and
acknowledging and accepting the atoning work of
the Saviour.

That is the message of vital, evangelical Chris-
tianity and any and all programmes which deny,
ignore or make light of this central truth are es-
sentially anti-Christian. — L.N.B.

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

The Object Of Faith

By Rev. J. C. Bridges*

"That if thou shalt confess with thy mouth the
Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt
be saved." (Rom. 10:9).

The present age is distinguished by a folk who
are curious to know the what and why of any im-
portant object of thought. Especially is this true
of the seekers after spiritual knowledge. There
are so many contrary winds and isms that a bare
statement of fact does not relieve the inquirer of
uncertainty about the way of salvation. Bearing
this in mind, let us ask:

I. First. What Is The Object
Of Faith?

The jailer's inquiry, "What must I do to be
saved," is still the anxious question of every
awakened sinner. And "Believe on the Lord Jesus
Christ," is yet the answer.

To be saved one must believe in the deity of
Christ; the atonement made by him, who bore our
sins on the cross; that he ascended into heaven to
make intercession with God the Father, and that
he will come again to execute complete salvation.
These fundamental principles however are pre-
supposed in the particular object of our faith,
namely. The Glorified, Bodily Resurrection of
Jesus: "If thou shalt confess vrith thy mouth the
Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be
saved." Like a guidepost erected for the desert-
weary traveler, the resurrection of Jesus is spe-
cifically designated as the object toward which
the wayfaring sinner must look to be saved. Let
us ask ourselves, as we leave this point, whether
we have accepted the risen Christ tnat we, too,
may share, in newness of life, the exalted happiness
of heaven.

IL Second, Why Must The Sinner
Believe Objectively In The
Resurrection?

Something outside of the realm of nature is
necessary to the exercise of faith: "Hope that is
seen is not hope." (Rom. 5:5). But the resurrec-
tion was selected, as an object of faith, from
a collection of miracles by discriminating choice.
Why? Faith in this doctrine of the Christian re-
ligion :

1. Undoes What The Original
Sinners Did.

The spiritual magnitude of our first parent's
sin is beyond measure. As created companions of
God they shared his personal, visible, daily fellow-
ship. Their intimate knowledge of him was fully
adequate for the exercise of implicit faith in his
Word relative to unknown, supernatural death.
Notwithstanding, they distrusted his habitual ob-
servance of truth, violated the prohibition, and
brought unspeakable shame upon our Lord. We
right the wrong by giving full assent to the Gospel
message of Christ's miraculous resurrection.

Eve did not believe, simply on the basis of his
spoken word, the devil's lie that she would not
surely die, but looked for something in nature
to prove or disprove both his and God's Word.
Nature would settle the question thought she:
"And when the woman saw the tree was good for
food, she took of the fruit thereof, and did eat."
(Gen. 3:6). Eve ate because she did not believe

that good, wholesome food taken into the stomach
would cause her death. In short, she did not
believe that man's body would die after living. We
recover the loss by believing that man's body lived
after dying. Of this, the faith of Abraham is a
fitting illustration. As time passed he grew old
and his wife "ceased to be after the manner of
women." (Rom. 4:19). At this late stage of his
married life, though their bodies were sterile by
age, God promised him a son out of his own loin.
Abraham had never seen a woman ninety years of
age give birth to a baby. It was against the estab-
lished laws of nature. "But he staggered not at
the promise of God through unbelief; but was
strong in faith giving glory to God." (Rom. 4:20).
Unlike Adam and Eve, this faithful patriarch,
believed God's spoken word was the deciding
factor in determining tnith, whether natural or
supernatural, "And therefore it was imputed unto
him for righteousnes." (Rom. 4:22). The original
dishonor of unbelief was followed by the imputation
of Adam's sin to the whole human race. But God
moved in the opposite direction when rewarding
Abraham. The honor he bestowed upon Jehovah
was so remarkably great that our Lord counted
him righteous, that is, right with God. And such
is the case of every believer.

Succeeding the gift of righteousness to Abra-
ham, we find a perfect correspondence in the
function of God's will for sinners. Paul says, "Now
it was not written for his sake alone that it was
imputed to him; but for us also, to whom it shall
be imputed, if we believe on him that raised up
Jesus our Lord from the dead." (Rom. 4:23-24).

Analogically, Isaac, like Jesus, was not. An un-
used, inanimate womb was his tomb. But Isaac, by
the power of God, arose from the dead. So did
Jesus! Now if we confess him and believe that
he burst the bands of death we undo, as it were,
what our first parents did, and therefore shall
be saved. We do not mean by this that Jesus did
not atone for sin. By his stripes we are surely
healed. But the cancellation of debt is not available
to the offender until he or she honors God's Word
by believing that the crucified Christ lived in the
body after dying. By faith in this supernatural
object we reverse matters and are accordingly
made partakers of our Lord's substitutional work.
No wonder! Multiplied millions have lived to see
as many die, but no one, for nineteen centuries,
has seen the grave giving up its tenant. How
strongly this argues against the resurrection.

From a natural point of view the absurdity of
this doctrine is unmatched. It is obviously and
flatly opposed to the function and deteriorating
qualities of one's material constitution, wholly
contrary to nature, and therefore most unreason-
able. But God, with whom all things are possible,
has spoken and his Word is sufficient. Great is
thy faith. Christian! Without sharing the original
and intimate Edenic companionship with God, and
being yet separated from him by a thick veil
of sinful flesh, you have believed the written
communication of an invisible author about an
object in utter disagreement with the present
system of things. Great is thy faith! As hatefully
bad as was Adam's sin, the honor you have paid
God more than counterbalances what the Edenic
dwellers did. Indeed our Lord, though you are not
free as yet from the commission of sin, sees in

The Southern Presbyterian
Journal Not Divisive

Some earnest people have questioned th<|
tives of the founders of The Southern Pr«||
rian Journal and have voiced the fear that it(|
lication will be productive of discord and d:'
It is interesting to note that the fear of a
church usually emanates from one general
and is expressed by those who have their
ideas of what the Southern Presbyterian Cm
should be and do.

Is The Southern Presbyterian Journal to bf
demned because of the conviction that a m
which for eighty years has served the vecm
'the South in friendly and helpful co-op^
with other Christian bodies, that has a confjii
of faith to which all of its members can sa
with a record of missionary achievement
not surpassed by any other church, has
strated its right to continue its life and woi
denomination. The Southern Presbyterian
is persuaded that this is the desire of thejri
jority of the members of the Southern
rian Church who love and support its wo:
institutions.

The Southern Presbyterian Journal mal
claim to any official connection with any c<
agency of the church, and that there may
misunderstanding let it be said that The Sa
Presbyterian Journal is not concerned wi1
particular doctrine or '
tures. It is neither a
post-millennial. The particular
writer on any of these questions are ind^
and not representative. The Southern Presb^
Journal accepts without any reservation thoil
dards of the Southern Presbyterian ChurcS
tained in the Confession of Faith and the
chisms. It understands that these standarie
which the ministers and elders of the So
Presbyterian Church have subscribed — ^tea(
full inspiration of the Scriptures of the 0!
New Testament; the virgin birth of Chrii
eternal Son of God; His substitutionary
ment; His bodily Resurrection from the dea
ascension into Heaven; and that this same
is coming again to judge the quick and the

The Southern Presbyterian Journal believi
the mission of the Church is spiritual ai
demptive, and that it should not be used
mote the political, economic and social t
of any group, or extra-church organizati
which Christian men have a right to diff;
which are outside the church's responsibi
an evangelizing agency

If this declaration of faith and of purpo
divisive, then all who love the Southern FT'
terian Church and support its world-wide C
tian missionary program are divisive. To this
fying and constructive ministry The So«l
Presbyterian Journal is dedicated, and fw
high purpose it makes its appeal for ^^P^

IS not concernea wixn
■ interpretation of the fl
-millennial, pre-millennp

particular views ofi

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

j'our act such high spiritual worth that he counts
as your own, your very own, the righteousness of
Jesus in lieu of your God-given faith in His Word.

But what of the naturalist? He believes in some
sort of a spirit resurrection, but denies the resur-
rection of a glorified body of flesh and bones such
as the disciples saw. By his speculation with nature
he decides against the miraculous, denies God's
Word, limits his power and makes him subordinate
to his own creation. Hence we conclude him to be
like mother Eve, an unbeliever. Their views are
substantially the same, merely reversed. The
original sinners looked at nature and decided that
a live body could not die. The modern naturalist
looks at nature and concludes that a dead body
cannot live. How dishonoring to the Word of an
allwise, allpowerful, loving God!

Faith in the resurrection not only glorifies our
once dishonored Lord, it also:

2. Makes Possible Salvation To
God's Chosen People.

The Father's covenant with the Son included
the gift of a people dead in sin, hopeless, helpless
and lost; a people, who because of their nature,
were unable to meet the perfect standard required
of them by a holy code of laws. Instead of being
saved by obedience to the commandments, by the
commandments they were shut up unto death. Now
a man can no more get life by a law that has
condemned him to die than an electrocuted criminal
can get life by the electric chair. But if the gover-
nor has promised to spare his life and return him
again as a gift to some loved one he can and must,
by virtue of his word, save him by an act of grace.
Even so with God. Those whom he promised to the
Son must be saved. His own integrity demands it.
For this reason salvation "is of faith that it might
be by grace; to the end the promise might be sure
to all the seed." (Rom. 4:16).

This plan of redemption brings comfort and
cheerful assurance to an otherwise fearful and
trembling heart. The world, the flesh and the devil
so constantly tempting us to sin, makes salvation
impossible were it not by faith. But our Lord has
designed a plan specially fitted to our needs. Then
let us trust in Christ's imputed righteousness and
not our own goodness. Jesus says, "Be ye there-
fore perfect, even as your father which is in
heaven is perfect." (Matt. 5:48). For you this is
impossible! But Christ, your substitute, has met
the demands. He was perfect in your stead, and
God has accepted his perfection as your perfection.

None of the patriarchs, prophets or apostles
were saved on the basis of their good works. These
saintly men, in spite of their close walk with the
Lord, were at times influenced by sinful appetites,
aspirations and fears. But the commission of some
offense did not influence them to renounce their
Christian hope as many apparently do when they
fall into temptation. Being assured, by God's
infallible Word, that the gift was not by works,
"but through the righteousness of faith," they
trudged on sometimes tripping, along their journey,
over the vexacious stumblingstones of Satan, yet
never despairing of salvation through Christ Jesus.
We do not say this to cheer you on in persistent
sin, but to promote in you, as a stumbler, greater
Christian hope, one of the many means by which
active endeavor toward obedient sonship is stimu-
lated. Don't become disheartened by your unsteady,
clumsy walk. In many instances this happens when
one fails to differentiate between law and grace.
Fruit is a result of life and not a means, and is
more or less meager and faulty in the young

Christian's life. By fertilization the production and
quality are improved. Prayer, good associates,
Bible-reading and regular church attendance are
the spiritual plant foods available to the young,
tender and faltering Christian. Enrich with these
for rugged growth and abundant, fertile fruit
will be God's harvest in your life. Be not dis-
couraged at your scrawny, wormy fruit! God has
ordained that salvation should be "by grace
through faith," to the end that it might be sure
to such spiritual weaklings as you and me. "Only
use not your liberty for an occasion to the flesh."
(Gal. 5:13). Instead live happily in pursuit of
those things that are well pleasing to our Most
Gracious Heavenly Father.

Finally faith in the glorified, bodily resurrection
of Jesus:

3. Makes Possible God's Plan Of
Revealing His Merciful Nature
In The Liie To Come.

Far back in the dateless past God created in-
telligent beings who did not know the qualities of
his nature. To these he revealed his justice in the
preparation of hell for the devil and his angels.
But other virtues were hidden in his being. He is
gracious. To reveal this quality he purposed that
sinners should be saved by faith in the resurrection,
"That in the ages to come he might show the
exceeding riches of his grace in his kindness
toward us through Christ Jesus." (Eph. 2:7).

It is evident then that salvation cannot be by
works. If justification is obtained by fruit-bearing
deliverance from the horrible consequences of sin
is "not reckoned of grace, but of debt." (Rom.
4:4). Indeed, if our faith, the instrumental cause
of justification, was a natural ability we could
claim salvation as a compensation for doing good
and thus defeat his purpose. But faith itself "is
a gift of God." (Eph. 2:8). Salvation in all of its
essential parts is a free and unmerited gift. Jesus
was freely "delivered for our offenses, and raised
again for our justification." (Rom. 4:25). But
his death and resurrection alone are not sufficient
for salvation. The sinner must believe effectively.
An impossibility! But our Lord graciously solves
his problem. The Holy Spirit, without moral charge,
illuminates the sinner's soul, applying in full the
plan purposely designed to reveal the amazing
grace of God.

In closing this article may we caution you never
to speak disparagingly of miracles. They have a
divine place in the scheme of salvation. There must
be an element in the Bible transcending our knowl-
edge of natural law. Faith in God's Word cannot
be tested by sight or something reasonable to man
on the basis of experience. Divest the Bible of its
supernatural character and redemption is im-
possible: No miracles, no faith; no faith, no
salvation.

May we also exhort you to walk humbly with
the Lord. In this meditation we have seen him re-
vealing his merciful disposition toward the lost,
meeting their every need by the once offered and
accepted sacrifice of Jesus. On every hand we
were confronted with the freeness of his grace.
Let us be kept daily in remembrance of this
deeply precious truth to the end that we might
walk circumspectly before God and man that our
Lo-^d's name might be glorified in us, as dear
children.

* Pastor of the Taylorsville Presbyterian Church,
Taylorsville. N. C.

Page 6

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

A Great Country Church

By Rev. John R. Richardson, D.D.

The Question of tTip best place to spend a va-
cation is alwavs a difficult one for a minister.
Some prefer to po to a graduate school for a
month, and brush un on modern theoloorical
t^-ono-V't. Some feel that it is best to go to our
Conferences at Montreat or one of the other
Conference locations. Some believe it is best to
STiend t^is month given bv ou^ churches for a va-
cation in some si^ot where therp is ""ietness. and
a rlace for relaxation and reading. This summer I
had the onnortunitv to choose a ouiet spot in a
country manse and T selected it without hesitation.

This tranquil country manse and church is lo-
cated in Mniiry County, Tennessee, about four
miles from Columbia. Tts nresent pastor is the Rev.
D. L. O'Neal. Mr. O'Neal has been here approxi-
mately a year and has done a remarkable work
during this short period.

T'^e orio-in and historv of this church, known
PS Zion Presbyterian Church, is most fascinating.
The storv of this organi-'ation e-oes back to t^e
i-arent c^urc^ located near Kinestree, S. C. T>^is
Presbvtprian Church sent 0"t from its membe-"ship
t^e orio-i"al founders of Zion Church in Maury
Countv, Tennessee, in 1805. This country was in
a wilderness state when these Presbyterian peonle
arrived w'th no settlement in it older than a year.
The rieo^le bouo-ht a large tract of land here and
the first t^in"- they did was to e'^ect "a House for
Public Worship". It was not long until death
visited the group and a plot of ground was set
aside for a cemeterv. For nearlv a centurv and
a auarter t'^ese two location's have been dear to the
neo'^le Maury County. All roads in this section
lead to Zion.

There are several factors that contributed to
make this church g^eat. As we read its records the
first factor we observe 's that discipline was con-
sistently administered. This Church near the time
of its or^-anization laid down certain rules to
regulate its practices. Rule number 10 reads "As
honor and interest of religion is deeply affected by
the conduct of professors, the session shall care-
fu^lv and diligently watch ove^ the morals of those
w^^o are members of the Church, and reprove,
a'^monish, counsel, and instruct them as ne^essitv
mav require." The session not only formulated
these rules but they also enforced them. The first
case occurred within three months after these rules
were adopted. This case was a charge brought
against a couple of married people living un-
happilv to<rether, and unbecoming the Christian
character, "in so much as at a time he st'^uck her."
The husband came forward and acknowledged the
charge, expressed sorrow and repentance, and
promised amendment, which was satisfactory to
the Session.

The o^d Session records give many examples
proving that rule number 10 was never allowed to
"slumber or sleep" or become a dead letter from
lack of enforcement. Ao-ain and again the mem-
bers of the church, and even the officers, were
brought before the Session for the slightest de-
fection from the straiq-ht and narrow path of
Christian living. One who read these old session
records commented: "The result of the exercise
by the Session of its rights, power, and duty to
discipline t>'e flock over which its members were
ST^iritual rulers justifies the conclusion that such
course is to be commended rather than the laxity
displayed by Sessions these days. A verj' large per

cent of litigation arises from ill-will between men,
which is the root of much evil, and these old
elders by digging up this root prevented fruitage
in bitter law suits. Moreover, the moral effect on
the community at large was wholesome. Every
member knew that if he or she did anything wrong
it would have to be confessed in the open. Failure
to attend the services of the church and especially
to commune was invariably followed by admonition,
citation, justification, and satisfaction. This served
to impress upon all the paramount importance of
the worship of God and communion with Christ.
Never was the judgment of the Session harsh, but
always tender, compassionate and restorative."

The second factor that made this Christian group
great was its sovereign interest in missions. When
Zion Church was organized foreign missions were
not as now unde^'stood to mean missions solely
in foreign lands but referred to needy and destitute
fields in both America and lands across the sea.
It was among the first to form a missionary so-
ciety to a<^t in connection with our Presbyterian
Executive Committee of Foreign Missions at Nash-
ville. Zion's interest in missions has always flour-
ished. Her members have displayed great love for
this cause in thei'- study of foreign mission work
and by making liberal contributions for its pro-
motion.

The third factor contributing to the greatness
of the Zion Church has been its interest in evan-
gelism. An examination of these old records of
Zion discloses that special meetings or revivals
were held each year in this church. Sometimes the
pastor would lead the meetings and other times
a visiting minister was invited to lead. The records
also disclose that this evangelistic spirit extended
to the Negroes. The members of Zion Church felt
their responsibility to the colored people and de-
cided to discharge it by giving them Christian in-
struction, explaining especially the plan of sal-
vation, and also a Christian example to this
imitative race. Soon after the Civil War, the Negro
communicants outnumbered the white and con-
cluded to withdraw and form Salem Church near
by. This Negro church is still functioning today.

In selecting the present pastor the pulpit com-
mittee of Zion Church searched for a minister
with an evangelistic spirit and a record for soul
winning. They made no mistake when they selected
the Rev. D. L. O'Neal for during the first year of
service at Zion forty new members have been
added to its roll.

The fourth factor that has been a basic in-
fluence in contributing to the greatness of Zion
Church, has been its sound doctrinal preaching. In
a recent conversation with a former pastor of this
church he remarked: "Never within the walls of
this church has an uncertain sound been heard,
but sound doctrine has been preached from the
time that the Rev. James W. Stephenson, its first
pastor and organizer, began to witness here to this
very day." The members of this body have been
fed strong spiritual food and as a result Zion
Church has many strong Christian characters in its
membership and wherever its members in the
providence of God have moved they have become
leaders in other churches.

The history of Zion Church and its people is a
demonstration of how God fulfills every promise
to bless those who honor Him and put Him first
in their thoughts. It is also an object lesson dis-
closing to us the essential factors in the building
of a great church. The gates of hell shall never
prevail against a church like this.

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 7

BAPTISM

By Rev. John Scott Johnson, Ph.D.*
Sprinkling In Types,
Realities, Symbols.

Attention has been called to the fact that
neither the word "immerse" nor any of the deriva-
tives occurs anywhere in the Bible, while the word
"sprinkle" in its various forms appears 41 times
in Exodus, Leviticus and Numbers, and six times
in Hebrews. It appears elsewhere also, but it is
because of its typical character in these four books
that mention is made of occurrences there.

Both blood and water were sprinkled as types of
New Testament realities; one quotation of each
(out of many that might be given) will be made.
"He shall sprinkle (the blood) upon him that is
to be cleansed" — Lev. 14:7. "A clean person shall
take hyssop and dip it in the water, and sprinkle
it upon . . . the persons" — Num. 19:18. In this
case, prepared water was sprinkled for purifi-
cation.

In the New Testament Dispensation, the blood
is still sprinkled, as the following quotations will
show: "having our hearts sprinkled from an evil
conscience" — Heb. 10:22; "the blood of sprink-
ling"— Heb. 12:24; "sprinkling of the blood of
Jesus Christ" — I Pet. 1:2.

Argument From Analogy.

It is the Holy Spirit who supplies by sprinkling
the cleansing, purifying Blood to the sinful soul —
"sprinkling of the Blood of Jesus Christ" (I Pet.
1:2). This work of the Holy Spirit was symbolized
by the baptism with water, as was shown in the
previous article on "The Holy Spirit and Water."
Then the water, too, must have been sprinkled in
the New Testament baptism, to conform to the
mode of application of the real purifier, the
Blood of the Lamb of God (see the references in
the preceding paragraphs.)

Argument From Presumption.

Since the Blood was applied the same way
(sprinkled) in both the Old and the New Testa-
ment Dispensations, the presumption is that the
water applied by sprinkling in the Old Testament
Dispensation would be applied the same way in
the New Testament Dispensation unless there
were clear and definite instructions to the con-
trary (and there are none). This presumption
is made stronger by the fact that the water
symbolizes the Blood in both Old and New Testa-
ments (see preceding paragraphs). If a change in
the mode of application of the water had been
intended in the New Testament Dispensation,
would it not have been indicated?

A Substantial Demonstration.

That affusion is the Bible mode of water
baptism is beautifully shown by Dr. John W. Prim-
rose in his "Presbyterian Church." He first speaks
of the prophetic typical sacrifice of Num. 19, as
the red heifer is burned and her ashes used in
the preparation of the water for impurity (verse
17: "For an unclean person, they shall take the
ashes of the burnt heifer of purification for sin,
and running water shall be put thereto in a
vessel.") This prepared water is sprinkled upon
defiled people (verse 19: "shall sprinkle upon the
unclean.")

This sprinkling, the writer of Hebrews calls
'baptism" (Heb. 9:10: "divers baptisms," as it is
n the Greek; see the third paragraph under
'Synonyms" of the first article of this series, "The
Bible Mode of Water Baptism.")

This typical baptism (applying to the defiled
one the typical sacrifice of the red heifer) re-
stored to the unclean the privilege of worshippers
where Jehovah met with His people. "As the ashes
were the type of the one true Sacrifice, so (sprink-
ling) the water which contained the ashes was the
type of the one real baptism with the Holy
Ghost, by Whom is applied to us the Blood of
Jesus" ("sprinkling of the Blood of Jesus Christ"
—I. Pet. 1:2).

Putting these into parallel columns makes this
presentation practically a demonstration.

Types Realities Symbols

(Before the Cross) 1 . The Sacrifice of (Since the Cross)

1. The burning of the Son of God 1. The Lord's
the Red Heifer. on Calvary. Supper.

2. Sprinkling with 2. The Baptism 2. Water Baptism,
the water of the Holy Spirit

purification (one (applying the
of the "divers Blood by

baptisms" of "springling."
Heb. 9:10.) I. Pet. 1:2.)

(Every item of this table is taken from the
Bible: there is no controversy about a single one
of them — unless it be by those Immersionists who
contend that water baptism is not a symbol of the
baptism with the Holy Spirit. This matter was con-
sidered in the preceding article in this series on
"The Holy Spirit and Water.")

In type, the water in sprinkled (one of the
"divers baptisms" of Heb. 9:10). The real baptism
with the Holy Spirit is accomplished through
the sprinkling of the Blood (Heb. 10:22; 12:24;
I. Pet. 1 :2 — all of these are quoted in the third
paragraph hereof) . It is thus seen that affusion
(sprinkling) in the symbolic baptism agrees with
the commanded mode of application of the water
in the type, and with the revealed mode of appli-
cation of the Blood in the real baptism.
Unavoidable Conclusion.

In view of the concordance, the harmony, the
parallelism of the symbol, water baptism, with the
type and the reality, as shown above, nothing
short of an unmistakable, clear, definite, and
positive command of Scripture would justify a
departure from sprinkling as the evidently in-
tended mode of applying water in symbolic bap-
tism. No such command can be found in Scripture.
On the contrary, as shown herein, and in the two
previous articles in this series, the evidence is
overwhelmingly against such departure and in
favor of sprinkling.

The Case For Affusion
(Sprinkling)

1. It harmonizes Scripture and harmonizes with
Scripture — is in no case antagonistic thereto. It is
continually cropping out all through the Bible —
not dependent for proof upon a few detached
passages, and continues to let the New Testament
be the full-grown flower of which the Old Testa-
ment is the bud, not ignoring the Old Testament
in an effort to establish an entirely new procedure.

It is a fulfillment of Ezek. 36:25 — "I will
sprinkle clean water upon you." Baptism by Im-
mersion would ignore this part of this prophecy.
Unquestionably, the rest of the prophecy of Ezekiel
36:25-27 has had partial fulfillment at and since
Pentecost in the baptism with the Holy Spirit.
Surely, then, the type (of the baptism with the
Holy Spirit- — water baptism) predicted in the
sprinkling of clean water in verse 25, has been
similarly fulfilled in the baptism with water.

Page 8

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

Affusion is absolutely required by Heb. 9:10.
These "divers washings" (Greek "divers baptisms")
can be no other than the purifyings and cleansings
of Leviticus and Numbers which were invariably
performed by sprinkling.

2. Affusion explains the record about John the
Baptist without any unanswered questions about
the record of his mission and his work.

3. It shows the Lord Jesus, in His baptism, fully
obedient to the practices He (as the Jehovah of
the Old Testament) had ordained for the priest-
hood.

4. It puts water baptism into its true Bible
place as the symbol and type of the one true
baptism, that with the Holy Spirit. (Immersionists
recognize immersion as so foreign to the mode of
baptism with the Holy Spirit that they practically,
if they do not entirely, eliminate baptism with
water as related in any way to the baptism with
the Holy Spirit.)

5. Since the Blood of Jesus Christ is applied
to us by sprinkling ("sprinkling of the Blood of
Jesus Christ" — I Pet. 1:2,) and since all related
types in the Old Testament that apply water
and/or blood, do it by sprinkling, the only con-
clusion possible as to the mode of application of
the element (water) that typifies or symbolizes
the application to us of the cleansing blood is that
it is by sprinkling.

6. Water baptism by sprinkling fills what would
otherwise be a blank in that beautiful picture of
six parts drawn from Scripture by Dr. John W.
Primrose. Five of the six parts are beyond ques-
tion. If water baptism were by immersion (which
has no relation to the Old Testament type nor to

the real, the true baptism — that with the Holy
Spirit,) the picture would be incomplete.

7. Affusion (sprinkling) is as the salvation it
symbolizes, of universal application, simple, as
immediately available at the North Pole as at the
Equator, and has no ostentatious display of will-
worship. Immersion would be impracticable for
prisoners in jail, for desert countries, and for
multitudes coming to one man (as in the case of
John the Baptist,) and would be impossible for
many of those who receive their Saviour on beds
of fatal illness. Did the Lord Jesus institute a
sacrament that it was ever physically impossible
to administer?

It is believed that the case is made out for all
who are seeking Bible truth and will accept
nothing that is not in accord therewith. This is
a Bible doctrine that must be determined by the
whole Bible and the practice of the whole Bible,
and not by dictionaries and other extra-biblical
souurces.

God has never left man to devise any detail of
His worship, but has directed carefully, definitely,
and explicitly what He wanted done and how He
wanted it done. Immersion is not in the Bible pic-
ture. We cannot believe God wanted man to add to
God's worship something foreign to His whole
Word. If He wanted water baptism performed by
a mode different from all His types and illustra-
tions and explicit commands, would He not have
said so?

* Pastor of the Sibley Presbyterian Church,
Augusta, Ga.

The Universal Church Versus A
Universal Organization Of The Church

By Rev. John C. Williams*

Reprint from pamphlel issued by The Evangelical Fel-
lowship, Inc., Pittsburgh, Pa. Printed for free distribu-
tion to the ministers and elders of the United Presbyte-
rian Church.

The subject of Church Union is once again
before the minds of all United Presbyterians. The
Union of our denomination with the Presbyterian
Church, U. S. A., was before the highest courts of
both Churches from 1928 to 1934. In this latter
year the Presbyterian Church, U. S. A., voted in
favor of the Union while our Church voted against
it. The booklet, "The Basis of Union," was placed
in the hands of the Clerk of our General Assembly,
and the Committee was dismissed.

The decision of our General Assembly, "the su-
preme judicial, legislative, and administrative court
of the Church" (Chapter XVII., Section 73, of the
Book of Government) was not acceptable to every
member of the Church, and the question has been
revived. A new committee of seven members was
authorized at the last General Assembly, of whom
five were appointed, "to keep in such touch with
the movements looking toward closer relationship
of all churches but especially those of the Presby-
terian Order as will enable the Committee to keep
the Assembly fully informed concerning them."
(Minutes of General Assembly, 1942, page 675.)

The purpose of my message to you this morning
is not to rehearse the history of the proposed
Union between our Church and the Presbyterian
Church, North. To do this would be to deal with
but a side issue of the great and far more im-
portant question of the Church Universal. The
vaster and the more important question is this:
"Should we have a Universal Organization of the
Church?" This is fundamental, and if we can
find the true Biblical and historical answer to this
great question, we shall be able to deal with the
smaller questions concerning Union of two de-
nominations which seem so much alike.

For a text I have not only chosen the passagt
from John 17:20-24, which is the central passag(
on the Unity of Christ's Church, but have taker
also from the Confession of Faith, the definitior
of the Church Universal. That definition is
follows:

"The visible Church, which is also Catholic
or Universal under the Gospel, consists of all
those throughout the world, that profess the
true religion, together with their children."
(Confession of Faith — Chapter 25, Paragraph
2.)

This definition of the Church is taken from

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

document often discredited in our day and by
not a few declared archaic. That document is
the Westminster Confession of Faith. And yet we
challenge anyone, narrow or broad, as he or his
associates may think, to give us a definition of the
Church more true to the fact, or in terms more
general or universal.

Some may honestly hesitate, others may cavil
over the phrase, "the true religion." But the
hesitance will disappear and the cavil will appear
specious when we recognize the fact that the
authors of this Confession considered the Church
in the terms of the Christian religion.

There are many religions. Any standard almanac
will tabulate religion under two divisions, the
Christian and the non-Christian. In the latter di-
vision will be found the Hebrew, the Mohammedan,
the Buddhist, the Hindu, the Taoist, the Shintoist,
the Animist and others. In no way can any of these
be designated as Christian. Nor would any of their
millions of adherents consent to be called Chris-
tian, Nor would any of their millions of adherents
consent to be called Christian, or be considered
within the place of the Church. There are many re-
ligions, but one Church. And when we discuss the
question of a universal Church, we can consider
only the adherents of the Christian religion. The
people of no other religion claim a place in the
Church as that term is used in the Christian sense.

This Church is universal. It includes all people,
in all denominations and in no denomination, who
profess the Christian religion, and the children of
all these people.

This is strictly in accord with the teaching of
the New Testament. The Church is the body of
Christ. As such it is constituted of all those who
are related to Christ. Its one condition of member-
ship is an experience of the life of Christ. It has
no other condition. Social standing, financial re-
sources, intellectual attainments, moral worth,
theological beliefs have no place in determining
the status of any in the Universal Church. Rather,
people of social standing and of no social recog-
nition, the rich and the poor and all between these
extremes, the learned and the unlearned, the
theologian and the saint who knows no distinctions
in faith are on exactly the same standing in the
Church Universal.

This is the desire and the purpose of Christ. In
His intercessory prayer He offered the petition:
"That they all may be one; as thou. Father, art in
Me, and I in Thee, that they also may be one in
Us; that the world may believe that Thou hast sent
Me." It was Christ's wish that His Church, through
all the centuries and o'er all the world, should be a
united and harmonious fellowship.

Christ's prayer, "that they all may be one; as
Thou, Father, art in Me, and I in Thee," is a
prayer for unity. But it is far more than that. It
IS the definition of the unity asked for: "As Thou,
Father, Art in Me, and I in Thee." In the way in
which the Father is in Christ, in the way in which
Christ was in the Father, is the way in which
men can truly be one — one with God, one with
Christ and one with each other.

The Apostle Paul's conception of the Church
centers in this fact of unity. "I bow my knees
unto the Father of our Lord Jesus Christ of whom
the whole family (Church) in heaven and earth

is named" (Ephesians 3:14). Paul's central thought
about the Church was the personal relation of each
believer to Christ, brought about through faith.
And by faith the apostle always means that, in the
exercise of which, each soul enters for itself into
spiritual fellowship with Christ, partakes of the
Holy Spirit, realizes itself as a spiritual child of
God, and is already a sharer of God's nature. It
is to be noticed that in the unity here described
Paul links those "in heaven" with those "on
earth." That unity is in the nature of God. So all
believers alive today are one with the apostles,
though they are now at the throne, and with all
who through the ages have gone to be with Christ.
Paul limits the idea of the Church to those in whom
fellowship with Christ is found. But this fellowship
being found, the members of the Church may have
been Jew or Gentile, bond or free, irrespective of
nationality, previous religious affiliation, social
condition, preference of form, alive today or "at
home with the Lord," all in whom this fellowship
of nature exists are one with Christ and one with
each other. The Church Universal, therefore, is
necessarily, inherently, a unity.

It is in being made to drink into the "one Spirit"
of Jesus that the unity of the Church exists, not in
any organization, or form or ecclesiastical system.
By virtue of a common faith in Christ all Chris-
tians are sons of God, brethren of one Saviour and
of each other. The Christian Church is, in all her
members throughout all her branches, essentially
the Unity for which Christ prayed.

The unity of the Church, fixed in the plan and
purpose of Christ, is in harmony with the Divine
order. Unity is the underlying principle of the uni-
verse and is evident in every department of God's
work. In the kingdom of inanimate matter is found
the unifying principle of the Law of Form. Every-
thing, from a grain of sand to the giant moun-
tain, is under the domination of this law. In the
vegetable kingdom the unifying principle is Life.
Everything in this realm, from the gi-ain of wheat
to the sturdy oak, is brought into kinship by this
fact of Life. In the animal world the unifying
principle is instinct. In every animal, from the
weakest to the strongest, this principle is present
and in operation in varying degrees. In the king-
dom of man the unifying principle is Spirit. It is
this that makes man kin of God and brings him
into fellowship with God. "Spirit with spirit can
meet."

This same Divine order, operative in all the
universe, is operative in the new creation called
the Church. In this realm the unifying principle is
a common faith in Jesus Christ.

There is another principle everywhere operative
in the Divine Economy. It is the principle of di-
versity in unity. This also is found in every realm.
Myriads of snowflakes, but no two identical in
form. The leaves of the trees, the blossoms that
beautify the orchard, are all different in shape and
color. In the animal world there is illimitable di-
versity. So in the realm of man. Millions of human
beings in the world today, yet no two exactly alike.
The unifying principle is in all. All think, all feel,
all will. But all do not think the same thoughts,
feel the same emotions, will the same decisions
or actions.

One of the distinguishing characteristics of the
Divine Order is diversity. Man, limited in his
vision, as in his power, is committed to uniformity.

Page 10

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

God, the unlimited, delights in variety. "No matter
where you find Turner's sunsets, you can recognize
them; he mixes the same colors and with the same
brushes lays them on canvas. Turn your eyes west-
ward at the close of day and see God's sunsets!
These are not the colors that you saw last night;
here is a pattern that was never seen before."

This principle of diversity in unity obtains in
the spiritual realm. Peter and John and Paul are
one in their faith and loyalty to their Lord and one
in their purpose to advance the cause of Christ,
but they are different in personality, in perspec-
tive and in power.

As the Universal Church grew in numbers those
of mutual taste and temperament came together.
One in love and one in faith, yet distinct in the
manner of declaring that love and expressing that
faith. This is true of the family life and of lovers.
No two boys ever expressed their faith in their
parents in the same way. No two lovers declared
their love in the same terms.

Within the Church Universal there may be
groups, called denominations, that establish con-
ditions of membership within those respective de-
nominations. These conditions may be based on
doctrines, or policy, or practices, but they are local
and individualistic. They concern the standing of
the Christian in the denomination and not his re-
lation to the Church Universal. The Baptist de-
nomination will not enroll in its membership those
who believe in the validity of infant baptism or
sprinkling, but will not deny their right to a place
in the Church. The Episcopal Church will not enroll
a non-Episcopal clergyman in its orders, but it
does not deny the legitimacy of his ordination or
his ministerial standing in the Church Universal.

Differ as Christians may in groups or in de-
nominations, they are one in faith and hope and
love in Christ. The differences are matters of or-
ganization, not of organism; of practice, not of
life; of procedure, not of faith.

The Church is now Universal. It has "One Lord,
One Faith, One Baptism, One God and Father of
us all." "Ye are builded together upon the foun-
dation of the apostles and prophets, Jesus Christ
Himself being the chief corner stone." The Church
of Christ is today a unity. No diversity of name,
no consideration of doctrines, no differences as
to policy can disturb that unity. The very diversity
that obtains is a mighty witness, as well as a
bond, of the essential unity.

Is it essential that the Universal Church should
have a Universal Organization? As a theory, a uni-
versal organization of the Church is attractive. But
it is merely a theory, a dream of impossible reali-
zation, as long as the constitution of man remains
what it is and the natural order of things abides.

There will be a time when a new heavens and a
new earth shall be for the children of God. That
is in God's order and in the fullness of time it will
be realized. But the mighty have fallen in their
attempts to anticipate God and to force His action.

A universal organization of the Church could be
brought about only by mechanical pressure. If and
when it comes (and the signs point to such a uni-
versal organization of the Church) it will be arti-
ficial at the best and merely superficial. Unity
comes through the indwelling of the Spirit of God

and in spiritual fellowship with Christ. It is vain
to attempt to force thought and worship into a uni-
form organization. Uniformity, often mistaken for ,
unity, is at once shallow and impossible. Unity i
is only promoted by endeavoring to lead men
everywhere to faith — that faith by which the in-
dwelling of the Holy Spirit is obtained and fellow-
ship with Christ is secured. This and this only will
secure that unity which is large enough to satisfy
the cravings of the human soul and real enough
to "provoke unto love and good works."

A universal organization of the Church might be. |
of value as an expression of sentiment. But the' \
value as an expression would not compensate for ;
the loss that would attend the merging of all
Christians and Christian denominations into a uni-
versal organization. That loss would be evident in
many things.

First. In the curtailment of individual liberty '
and of social freedom. It is in the constitution of
the race that individuals associate with individuals
of kindred thought and feeling and purpose. This
is the universal law of natural selection. Any j
forced organization of the Church would do vio-
lence to this natural order of things. Establish a !
universal organization of the Church in this j
generation and one of three things is inevitable.

A. Unless a new force unknown to the Christian
and non-Christian world changes human nature,
within a few generations you will have more di- |
visions in Christendom than you have today.

B. It will create in Protestantism a Hierarchy
equal to that of the Roman Catholic Church in
order to force upon its people its thought, forms i
and laws. To do this the final step with such a
Hierarchy will be an alliance or coalition with
Rome. This step will be inevitable. It is not only
seen in the growing "brotherly Christian fellow-
ship" with the Priesthood of the Roman Catholic
Church, but it is historically seen in the close al-
liance of the Church of England with the Church
of Rome since the Lambeth Conferences of 1920-
30. And of course it is quite clear that we cannot
have a universal organization of the Church and
leave out the Roman Catholic Church. ;

C. Or, having destroyed individual liberty, it
will create a Totalitarian Organization. This must
be obvious. The leaders in a universal organization
will demand utmost allegiance to their will and
their thought in can-ying out Christ's program,
even though their will and thought be the opposite
of what Chirst has taught. The Scribes and the
Pharisees and the Elders of the People did it in
Christ's day and in His Church, and given the
opportunity, the elders of the Church will do it in
any day.

A cardinal postulate of Christianity is the liberty
of its people. Exercising that liberty Christian peo-
ple have exerted the right to express the one faith
in Christ in their own way and to worship God
according to the dictates of their own consciences.;
To take away this right is to deal a death stroke;
to the Church. You cannot make a Calvin out of;
Arminius, but both are Christians and they are:
one in Christ. You cannot force a Quaker to;
worship God in the use of liturgical service, butj
the Quaker is a Christian as is the Episcopalian,'
and both are one in Christ. You cannot establish
a universal organization of the Church without in-
fringing on individual liberty and freedom. To dol

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

this would result immediately in either a spiritual
deadness within the Church, or "a seething discon-
tent like inner fires seeking vent at every joint
and fissure."

Second. The second loss that would result from
a universal organization of the Church would be in
her witness to the great truths of Christianity.
These truths are too big and too broad for any
individuals or any group of individuals to grasp in
their totality. Compromise would be necessary.
Standing on the shores of the great sea of Divine
truth, whose waves sweep on, whose waters are for
the healing of humanity, Augustine and Calvin see
a part of it; Arminius and Wesley see a part;
Luther and Erasmus see a part. Each registers
what he sees, and so great verities of faith are
magnified. But it is in the vision of all, that we
get a composite conception of truth and duty. You
cannot establish a universal organization without
circumscribing the vision of the seers of the
Church, and who will dare to declare there will
be no more? Perspective is in measure a matter
of position. Bring all men into conformity to one
organization, and you limit their independent
seeing.

Third. A third loss that would be entailed by a
universal organization of the Church would be in
the enthusiasm and efficiency of the Church in
service. Limit the vision of men, and you immedi-
ately dampen enthusiasm and restrain, if not
hinder, service. Efficiency becomes a "beating of
the air," and service, backbreaking slavery. The
great missionary enterprises would suffer. To take
the members of one church and unite them in a
mass missionary movement, you remove the
personal interest and the sacrificial incentive. The
Inter-Church World Movement went to pieces on
this rock. Take from a single denomination that
which in the labor of love they have built in
faith and served with their substance and with
their sons and daughters and place their devotion
unto death into the hands of a larger and probably
an unknown group, and you cut the cords of
passion for the lost, and the love of those that
builded. Once you lose this individual vision and
passion of the one denomination within the larger
organization, you cut some blessed cords which
must inevitably rend asunder the vision and the
passion of the whole group.

Fourth. A fourth loss would come to the
Church by identifying the Church with ecclesiasti-
cism. The Church is not to be identified with any
ecclesiastical institution, organization or form. We
cannot identify the Universal Church with any
ecclesiastical organization, so as to say, "Lo, here
it is!" or "Lo, there!" At this very moment when
men are talking about Church Union and a Uni-
versal Organization of the Church, the Church of
Jesus Christ is silently asserting its supremacy
independently of all forms of ecclesiasticism. This
does not undervalue churches as societies of Chris-
tian men. Such societies are necessary, in some
form, as the exponents of Christian action, but to
substitute the one for the other is to mistake the
form for the substance and to accept the letter
which killeth for the Spirit which giveth life.

The unity of the Church is in the indwelling of
the Spirit of God and in spiritual fellowship with
Christ. Where that indwelling and fellowship do
not exist, no schemes that have theological or
ecclesiastical sameness as their end can do aught
to establish unity. On the other hand, where that

spiritual indwelling and fellowship do exist, such
schemes can do little other than endanger men's
estimate of the value and importance of the cen-
tral and animating principle of unity — the in-
dwelling of the Spirit and fellowship with the Son
of God.

In the veiy nature of the case it is inevitable
that sects shall exist. The Union of which many
good men dream, which aims to obliterate sects,
would produce, not Christian Unity, but dead uni-
formity. History, like the Voice from the Wilder-
ness, speaks to warn us. It states a fact and then
asks a question. The fact: "We did have a Uni-
versal Organization of the Church. It did have
one head, one form, one policy, one liturgy. It
reigned over the earth for a thousand years. That
church gave darkness, not light; iniquity, not
righteousness. It silenced the voice of God's Holy
Word; obscured from the eyes of men the vision
of the Son of God, the Only Saviour. It permitted
iniquity to abound and sin to run like poison
across the continent of Europe. Mightily did the
Living Christ descend in judgment upon this Uni-
versal Organization of the Church in order to give
back to humanity the Scriptures, the Written
Word, that they might come to 'Know Him, Whom
to know aright is life eternal'."

The question: "Do you want that again, not
only in Europe, but in America and over all the
world?" Surely each of us will say, "never again"
— never the persecution and the torture — never
the massacre of victims whose only sin, not before
God, but before an Ecclesiastical Court, was that
they wanted to worship God according to the
dictates of their conscience and in the light of the
Word of God. Let us never forget that this took
place in the name of Church Unity.

History would teach another lesson from these
events. When the Christ, the Head, moved in judg-
ment upon that corrupt Church, the Spirit of God
gleaned from the Continent the finest of its wheat
and sent it to a new and beautiful land, to the
shores of the New World to build a United States
of America where men could worship God accord-
ing to the teachings of Holy Writ and the dictates
of their conscience and not according to the dic-
tates of any Ecclesiastic. It was Luther's Hammer
— where is it? — that tolled the Liberty Bell! The
spirit of ecclesiasticism was broken, thank God,
in this blessed land of ours. The United States of
America, forty-eight distinct States forming "The
More Perfect Union" is a formidable historical
argument against Church Union. The spirit of
ecclesiasticism is rising slowly but surely again and
it is casting its long shadow of death across the
Church of Jesus Christ, and it is this spirit we de-
preciate and deplore and must, with every spiritual
power granted us by Christ, strive against.

Let us magnify the now-existing unity of the
Church of Jesus Christ. Let us move forward "all
one body we, one in hope and charity" for the
evangelization of the world, the task Christ gave
His Church. This is the Church's work and her only
work. The days are passing, and men are hungry
for Christ and the world is torn with bloodshed
while the Church quibbles over new organizations.
The trumpet sounds the reveille to all — believers
of every name — "go ye into all the world and
preach the gospel to every creature."

*Pastor of the United Presbyterian Church,
Princeton, Ind.

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THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942 \:

Political Activities Of The Federal
Council Of Churches

By Charles C.

The November 23 issue of The Washington
Post carried a full page advertisement signed by
the National Committee to Abolish the Poll Tax
and showing as its "constituent organizations,"
The Federal Council of Churches, together with
the Church League for Industrial Democracy,
Townsend Plan, The American Civil Liberties
Union and several other radical organizations
asking for the abolishment of the poll tax.

We have a capitation or poll tax in West Vir-
ginia but it costs a large part of that collected
to pay for the advertisement of those who do not
pay. We feel that if a man is not willing to pay
a dollar or two for the privilege of living in the
United States with his family he should not have
the right to make laws for those who comply with
the law and pay the dollar or two, but that is
not the thing about this advertisement that con-
cerns me as a member of the Southern Presby-
terian Church. These are the things that concern
me:

1. Was this advertisement authorized by a rep-
resentative of the Southern Presbyterian Church,
and if so, did he have the authority of our Gen-
eral Assembly to vote for it?

2. Does the Southern Presbyterian Church, as
a member of the Federal Council of Churches,
want to publicly associate itself with the radical
un-American organizations I have named above
and others of the same ilk?

3. This question of poll tax is purely a political
question. Does our Southern Presbyterian Church
want its church courts to become political forums?

Dickinson*

It is too late now to do anything about this
advertisement, but our Church will have another
meeting of the General Assembly, and it would
seem that if the Federal Council of Churches is
to continue to be the spokesman of the Southern
Presbyterian Church in political matters, the
chosen representative of its Presbyteries ought
to be given a chance to discuss these political
questions on the floor of the General Assembly
in order that our representative on the Federal
Council may know the views of his constituents
on this and other political questions with regard
to which the Federal Council undertakes to rep-
resent us; moreover, if democratic processes are
to prevail, there should be unlimited debate on
this and similar questions, and the delegates ought
to come with the understanding that they are to
stay two or three weeks and even longer if we
have to wait until the acrimony of such a debate
becomes sufficiently quiescent for a season of
prayer and repentance to put their hearts in
shape to discuss the primary purpose of the
Church — the salvation of souls.

This war is bringing about a spiritual awaken-
ing and a golden opportunity for our Church to
reap a rich harvest of souls, if we will stick to
the historic faith of our Church and avoid any
alliance with those who question that faith, or
may bring politics into our church courts. This is
the earnest prayer of a layman.

* Elder in the Maiden Presbyterian Church,
Maiden, W. Va.

Thou Bethlehem

By Rev. Samuel McPheeters Glasgow. D.D.

"And thou Bethlehem, in the land of Juda, art
not the least among the princes of Juda: for out
of thee shall come a Governor, that shall rule my
people Israel." (Matt. 2:6.)

"But thou, Bethlehem Ephratah, though thou
be little among the thousands of Judah, yet out of
thee shall he come forth unto me that is to be
ruler in Israel; whose goings forth have been from
of old, from everlasting." (Micah 5:2.)

The heart of the world is thinking again about
the Gift from the heart of God. Few factors in life
can make the heart so tender as does its thought
of God's unspeakably gracious Gift — the Bethle-
hem Babe. There is nothing more helpless than a
little babe. New-born animals are far more capable
of self-protection than is the new-born man. As
one who fathoms the deeper things of life has
said: "We can not conceive of a more helpless
person than a new-born infant coming into a world
like ours with all its swiftly moving currents of
life." And when we find that someone has pro-
vided a mother's arms, and a mother's breast, and
a mother's heart for this tiny, helpless little life
we may be certain of two things: First, that that
provision is born of a heart of love and of wisdom;
second, that a heart that has made this provision
will make all necessary provisions for those who

may be the objects of His love. And we know
that this heart is the heart of God.

Not only is the world made tender by the
coming of the Bethlehem Babe, but the world can
be made unselfish as it bows and worships at the
manger crib. As we pause there in quiet adoration
for a little while, there are at least three great
fundamental truths that emerge from the birth of
Christ, in the City of David centuries ago and
prophesied by Micah seven centuries before it
occurred.

I. When Christ Is Bom In Bethlehem,
The Humble Are Exalted.
A New Principle.

Life is re-valued all along the line in the light
of Bethlehem. The prophet recognizes it as a little
homely village of a simple shepherd people, un-
marked by the splendor and glamour of ancient
Samaria, or of magnificent Jerusalem; and far
from the busy commercial roads that crossed at
Capernaum. Yet God is purposing to take this
quiet spot and focus the mind and heart and songs
of the centuries upon it. The humble are exalted.

Mary, a maiden of royal descent, and Joseph,
likewise with purple blood in his veins, are both of
them poor, and unmarked by any human standards
of majesty. He is a carpenter and she a simple

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

artisan's wife. The first attendants about the
humble manger crib are the skin-clad shepherds
who have left their midnight fire and their sheep
in answer to the angels' song. Later, wise kings of
the Orient, who bring their royal gifts to this
Child, find themselves prostrated and bowing low
in humility in His Presence. Yes, all events sur-
rounding the coming of this Christ Child are de-
claring that the humble shall be exalted. God is at
pains to use human means that are thought to be
utterly inadequate in order that men may know
that the power and glory are all His.

You remember that one of the marks of the
ministry of Christ was that the poor had the Gospel
preached unto them, and concerning these glad
tidings the Record says: "The humble shall hear
thereof and be glad."

Slip back with me for a few moments through
history and note its constant confirmations. Few
in this generation will remember that it was Pope
Leo, X, who was the head of the great Roman
Catholic Church in the 16th century when there
arose a leadership in Germany that shook the very
foundations of that corrupt organization: In strik-
ing contrast, there is scarcely a child of us who
does not know that Martin Luther, the humble
German monk hazarded every human possession in
order that he might be true to God and to the
Gospel of Grace. The name of Martin Luther has
become a byword, a synonym of glorious freedom
and an urge to Holy living in all succeeding
centuries. The humble are exalted.

While there is some fluctuating romance about
Queen Mary of the Scots, a pretty face and a
pernicious character: thousands in old Scotia and
throughout all the lands that love righteousness
and that exalt Christ remember to honor the name
of John Knox, a humble preacher and a fearless
heart of that day. The humble are laid hold on by
this Bethlehem Babe and lifted to peaks of honor.

While men think of Pontius Pilate with mingled
jity and scorn, millions bow the knee and the
leart to the humble Christ Whom he selfishly and
in cowardice condemned.

Augustus Caesar sits upon the throne in the
"eternal city" and his sway is felt throughout the
known world. A little Babe is born. His home is
humble, his cradle is a stable's manger, his land in
a distant subject, Roman province. The centuries
roll. Augustus, his might, his majesty, his splendor,
and his greatness fade, and he is hidden away in
the dust-covered volumes of history: but millions
upon millions enshrine in their hearts this Babe,
His Gospel, His glorious Salvation, and would
gladly suffer the loss of all things in order to exalt
His Holy Name. The humble are exalted.
II. A Rider Is Given. A New Order.

Yes, the prophet, and Matthew who quotes the
prophet, are both explicit in declaring the Lordship
of this new-born Babe. He is to be "Governor."
What a word for a world chaotic, driven in a thou-
sand conflicting directions and torn between end-
less appeals! Into such a world fundamentally rent
with discord a God-given "Governor" comes; yea,
God Himself comes as Governor; a Ruler is given.
A. new order.

An eminent clergyman from England some years
igo was talking most earnestly to one of the
greatest laymen of America, and they discussed
-he current issues of the day in relation to the
leeper spiritual life of the American nation,
finally, at a lull in the conversation the American
ayman, who was indeed a seer with a clear eye,
'.aid to the eminent Englishman: "The supreme

need of America is an Emperor." The English
clergyman, astonished at such a statement, said:
"What! An emperor for Democratic America?"
Yes," repeated the thoughtful Christian layman,
"an Emperor, and that Emperor is Christ." A new
order.

On every side today we hear a unison of voices
confirming this mighty diagnosis — America's su-
preme need is that some hand true enough, wise
enough, and holy enough, may order her affairs,
compose her discords and harness and guide her
mighty potentialities. You remember that Christ,
when He stood before Pilate, and was accused of
being an aspirant for the throne and, therefore, a
rival of Caesar, was asked by Pilate whether He
was a King. To the question, apparently so fraught
with danger to His cause, Jesus replies, in effect:
"Yes, I was born to be a King." And then He
ventures a great spiritual statement in this strange
presence and tells Pilate that His Kingdom is not
one with earthly metes and bounds, with armies
and navies and legislatures; that His Kingdom is
the Kingdom of Truth, as wide as the needs of a
broken world, and as boundless as the love of God.
A Ruler is given. A new order.

Jesus came as Teacher, came to offer Himself
a sacrifice for the race, to bear the sins of many,
and to make intercession for the transgressors, and
He also came to compass the race and to govern
and guide the human heart. He came to be the
King indeed. A new order.

Right marvelous it is how the years have given
recognition to the royal Lordship of Jesus! May I
quote for you the reputed statements of the great
Napoleon that are applicable just here? "Christ
speaks and at once generations became His by
stricter, closer ties than those of blood; by the
most sacred and most indissoluble of all ties. He
lights up the flame of love which consumes self
love which prevails over every other love ... I
have so inspired multitudes that they would die
for me — but after all my presence was necessary,
the lightning of my eye, my voice ... I could
never impart it to anyone. None of my generals
ever learned it from me . . . now that I am at St.
Helena, now that I am alone, chained upon this
rock, who fights and wins empires for me, who
are the courtiers of my misfortune, who thinks
of me? . . . Such is the fate of great men ... So
it was with Caesar and Alexander, and I too
am forgotten . . . Across a chasm of 1800 years
Jesus Christ makes a demand which is beyond all
others difficult to satisfy; He asked that for which
a philosopher may seek m vain at the hands of his
friends, or a father of his children, or a bride of
her spouse, or a man of his brother; He asks for
the human heart; He will have it entirely to Him-
self; He demands it unconditionally, and forth-
with His demand is granted. Wonderful! Alexander.
Caesar, Charlemagne and I myself have founded
great empires; but upon what do these creations
of our genius depend? Upon force. Jesus, alone,
founded His empire upon love, and to this very
day millions would die for Him ... I think I
understand something of human nature; and I tell
you all these were men; and I am a man; none
else is like Him. Jesus Christ was more than a
man."

Ah, yes! A Governor, a King, A Shepherd, is
given in Bethlehem on that wonderful night
centuries ago! A new order.

III. An Endless Regime Is Established.

A New Principle, a New Order and both perma-
nent. Micah hints at the eternality of this Christ
saying, "Whose goings forth are from of old, from

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THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

everlasting" (or from ancient days.) There is the
exaltation of the humble, the leveling of life, the
lifting of the race to heights to which no other
philosopher or philosophy has ever been able to
bring it, and there is the giving of a right royal
Ruler, Who shall rule in righteousness and in love,
and this lifting and this Lordship mark an endless
regime. Ah, what it means to have something else
permanent besides the drab defeat that has marked
the course of the race through the wearily passing
centuries. What a light is kindled in the hopeless,
fearful eyes of mankind by such a sublime perma-
nency! The old prophet Isaiah says: "For unto us
a child is born, unto us a son is given; and the
government shall be upon his sholder; and his
name shall be called Wonderful, Counsellor, The
mighty God, The everlasting Father, The Prince
of Peace. Of the increase of his government and
peace there shall be no end, upon the throne of
David, and upon his kingdom, to order it, and
to establish it with judgment and with justice,
from henceforth even for ever. The zeal of the

Lord of hosts will perform this." (Isiaiah 9:6-7.)

Concerning these things so precious the sure
prophecy of God declares, "there shall be no end"
"to establish it from henceforth even forever."

As we gather in spirit about the manger of the
Christ-child this Christmas Season, and as the light
of many centuries forms a halo about Him, and as
our souls sense the sublime beauty, the matchless
sacrifice, the holy peace of this sacred place, and
of this IDivine Life, the whisperings of God steal
on our ears that here is One who hath been fash-
ioned "after the power of an endless life;" As the
ages past blend their voices in glad praise for
this gracious Gift of Heaven, so we can look down
the coming endless centuries and see and sense
the stately stoppings of this One Who exalts the
humble, and Who is the King of Kings and Lord
of Lords, as He passes on His way forevermore —
through endless ages; the Matchless One.

* Pastor of the Independent Presbyterian Church,
Savannah, Ga.

Immanuel

By Rev. L. T. Wilds, D.D.*

Christmas is undoubtedly the most joyful time
of the year. There are the joys of the child's thrill
in the coming of Santa Claus, the Christmas tree
with its bright decorations, the air filled with the
music of Christmas carols and hymns, the home-
gatherings of loved ones, and the love gifts to
one another. All of these joys come even to those
who are not Christians. But for the Christian there
is a joy that is over and above all of these. It is
the joy that comes with the grasping of the deep
and tremendous significance of the supreme event
of all history that Christmas commemorates.

We shall endeavor to see something of that
significance as it is presented to us in one of the
names given to Him whose birthday we celebrate,
the name "Immanuel." In Matthew 1:22,23, we
read: "Now all this came to pass, that it might
be fulfilled which was spoken by the Lord through
the prophet, saying. Behold, a virgin shall be with
child, and shall bring forth a son, and they shall
call His name Immanuel; which is, being interpret-
ed, God with us." Now all such Bible or Hebrew
names are significant or have a meaning, being
combinations of Hebrew words. The "el" of such
names is the abbreviation of the Hebrew word
"Elohim," which means God. For example, Samu-el
means "asked of God," and he was so called be-
cause he was given in answer to his mother's
prayer; Dani-el means "my judge is God"; and
Imman-el means "with us God." And so, Jesus
with us is God with us. It was a name that was
applied to no other in the Bible, for no other but
God is worthy or capable of bearing that name.
For one thing, that name declares to us that
Jesus Is God.

Time forbids our considering other proofs of the
deity, or God-nature of Christ: His godly teachings
and' godly deeds and godly character and godly
life and godly death and resurrection. It is enough
for us who believe, that the Bible many times
clearly and distinctly calls Him God. This name,
Immanuel, calls Him God. "And His name shall
be called Wonderful, Counsellor, Mighty God,
Everlasting Father, Prince of Peace" (Isa. 9:6.)

John 1:1, clearly using "the Word" of Christ, says,
"In the beginning was the Word, and the Word
was with God, and the Word was God." Christ
Himself, who is "the truth," allowed Thomas to
address Him, "My Lord and my God" (John
20:28.) The Apostle Paul declared that "in Him
dwelleth all the fulness of the Godhead bodily"
(Col. 2:9.) And does he not declare God and Christ
to be one and the same in Titus 2:13, "looking for
the blessed hope and appearing of the glory of the
great God and our Saviour Jesus Christ"?

Since Jesus is God, what then was His birth
in Bethlehem of Judea? It was the supreme event
of all history, the time when God clothed Himself
with human flesh to live here visibly among us,
in order that we might know Him better and love
Him more and in order to be our Saviour, "the ■
great God and our Saviour Jesus Christ." Or as
John says, "And the Word became flesh, and
dwelt among us." See also Philippians 2:5-8. We
quote the following from Dr. Joseph Fort Newton.
"What a story — telling how, in a tiny town, in a
stall in a stable, under a singing sky, at 'the end
of a way of a wandering star', God was born a
Babe, bringing a new pity and joy into the life
of man, dividing time into before and after! Once i
aloft and aloof, cloud-robed and shrouded in awe,
God drew near, striving to enter our fleeting
life, trying all doors, and finally making Himself
small as a little child and lying down on the door-
step of the world, until the world, moved by the
cry of a Babe, opened the door that has been
barred to threats and thunders, and took the Child
in. — God did not come a giant to little folk; he
took our tiny shape and let us hold him in our
arms. If there were no Christmas, our idea of God
might be august and awful; it could never be
homey and happy. A God who revealed himself i
only in suns and systems would remain remote; !
he could never be intimately near. Such words as ;
'eternity' and 'infinity' chill our spirits and make ;i
our minds reel. They tell of a God who sits in i
silence on the far away hills of wonder, dim and ij
unapproachable, a dweller in the distance. But i

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

Christmas reveals a little God, joyous and gentle,
at once eternal and humble, nestling in the heart."

No wonder, is it? that heaven accompanied Him
to earth, heaven with its glory light and its angelic
messenger and its multitude of the heavenly host,
and that they sang, "Glory to God in the highest!"
And with what praiseful and exulting and adoring
hearts should we celebrate Christmas that com-
memorates this condescending and gracious act of
God!

Again, the name Immanuel or "God with Us"
brings to us the assurance that

God Is For Us Instead Of
Against Us.

He is favorable toward us instead of unfavor-
able. He has for us good will instead of ill will.
He loves us instead of hating us. He is our friend
instead of our enemy.

We know what another means when he says,
"I'm for you." And that is what God means when
He calls Himself, "God with us." The Psalmist
said, "God is for me; therefore will I not fear."
And the apostle, "If God be for us, who can be
against us?" And that God is for us was the
message of the heavenly multitude in its "good
will toward men," which is primarily God's good
will toward men.

Can we imagine any other possible way by which
even God could have so fully and convincingly
shown or proved His favor, good will, friendship,
love for us than by His becoming flesh and dwel-
ling among us. His living His love among us, and
His dying the death of the cross for our salvation?
"Hereby perceive we the love of God, because He
laid down His life for us." (I. John 3:16.)

No wonder, is it? that, to a world that lived in
fear and dread of God, the message of the angel
was, "Fear not: for, behold, I bring you good
tidings of great joy which shall be to all people:
for unto you is born this day in the city of David
a Saviour, which is Christ the Lord;" and that the
theme of the song of the heavenly multitude was,
"peace, good will toward men" — peace instead of
fear, peace based upon the assurance of God's
good will, favor, love even for the unlovely, the
sinful!

The Conversion Of
Generalissimo Chiang
Kai-Shek

By Rev. Melton Clark, D.D.*

In this second article on the Soong Family, I
want to talk about the Generalissimo, who is the
Chairman of the Chinese Nationalist Government,
his marriage and his conversion. Chiang Kai-shek
•was born in a small village in Chekiang Province
of parents in very moderate circumstances. After
his preliminary education in the village schools,
having successfully passed his examinations, he
entered the Hopei Military School. He then went
to Japan and studied for four years in the Tokyo
Military College. Chiang Kai-shek early attached
himself to Sun Yat-Sen and became a radical.
After participating in the fighting of the Conflict
of 1911 and 1913, he became Commander of the
Cantonese and later the chairman of the Nanking
Military Council and Commander of all of the
Nationalist forces. He was elected President of

Finally, the name Immanuel or "God with us"
brings to our hearts the assurance of

God's Gracious And Loving
Presence

at all times to guide and keep and bless and save
us, that He "is not far from any one of us," that
He is "closer to us than breathing and nearer
than hands or feet."

His coming and dwelling among us in the flesh
for a few years did not bring Him actually any
nearer than he was before; but it enabled us to
realize His presence as we never could have done
otherwise. Surely we may the better realize His
presence with us, when we remember that He
Himself once lay in a mother's arms; that He was
once a little boy subject to his parents; that He
sat down in the homes of those who loved Him;
that He was present on joyful occasions, as at the
marriage in Cana of Galilee; that He stood beside
the bed of sickness and in the cemetery with break-
ing hearts; and that He walked in Gethsemane and
to Calvary. Surely all of this enables us the more
to realize His presence with us in all of our similar
experiences of life; and we can never doubt His
assurance, "Lo, I am with you always, even unto
the end of the world."

"How sweet to know — as know we do —
That God is watching over you.
That every night and every day
God walks with you and lights the way!"

Shall we not by faith remember and grasp this
supreme significance of Christmas: that it com-
memorates the time when God visited us in the
flesh, in order that we might know that He is and
that He is for ug and that He is with us always?
Each Christmas our loving God and Saviour seems
to come close to us and to fill the earth with His
presence and to offer Himself anew to us in all of
the fulness of His love. Shall we not open wide
our hearts to Him and joyfully unite with the
multitude of the heavenly host and the shepherds
and the wise men in praising and glorifying Him!

* Pastor of the First Presbyterian Church,
Hendersonville, N. C.

the Nanking Government in October, 1928. He
fled to Japan with Sun Yat-Sen in 1913.

Chiang Kai-shek first met Mae-Ling Soong in
Canton during the early days of the Revolution.
They fell in love and wanted to marry, but Madame
Soong, the mother of Mae-Ling did not wish her
daughter to marry a heathen. Chiang said to Ma-
dame Soong thst he would be a poor Christian if
he adopted the laith only because he wanted her
consent to marry her daughter. He promised
Madame Soong that if she would consent to the
marriage that he would read the sqriptures and
earnestly consider the matter. It was in 1927 that
this marriage took place. The wedding was a
splendid event at Shanghai's Hotel Majestic, and
it united China's most powerful man to China's
most influential family. His conversion occurred
three years later.

Mae-Ling Soong came to the United States at
the age of nine years and lived here until she was
twenty-one. Her two older sisters, Ai-Ling, who
later married H. H. Kung, and Ching-Ling, who
married Sun Yat-Sen, were students at Wesleyan
College in Macon, Geoi^gia. Dr. Ainsworth, later

Page 16

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

Bishop Ainsworth of the Methodist Church, was
president. Bishop Ainsworth spoke on one occasion
at Columbia Theological Seminary, Decatur, Geor-
gia, and he told us how the two sisters, then mem-
bers of the student body and in their junior year,
came to him with the request that they be allowed
to bring their youngest sister with them when
they returned from China for their last year. She
was too young to enter college, but these sisters
wanted her to become familiar with the surround-
ings and continue her education after they had
returned home. Bishop Ainsworth consented and
Mae-Ling came to Macon, Georgia. Bishop Ains-
worth said that she spent most of her time at his
home with his daughter who was about the same
age. After some two years in Wesleyan College,
her desire to be near her brother, T. V. Soong,
who was a student in Harvard, led her to transfer
to Wellesley where she finished her college work.

Bishop Ainsworth told of the visit that he and
Mrs. Ainsworth made to China. They were invited
to come to Nanking and visit the President Chiang
Kai-shek and his wife. A special train was provided
for them, and they spent several days in the Presi-
dent's home. The first evening Mae-Ling said to
Bishop and Mrs. Ainsworth, "My Generalissimo is
not a Christian, but I am sure that he is going to
become one. Every night and morning he kneels
with me as I pray, and I pray that he might come
to know Christ and I believe my prayers will be
answered."

The Associated Press carried this very interest-
ing account "Shanghai, Oct. 24, 1930. Yesterday
members of the immediate family and a few spe-
cial invited friends, Chinese and foreign, joined
in a religious service at the home of Mrs. Soong,
Seymour Road, Shanghai. Dr. Z. T. Kaung, pastor
of the Allen Memorial Church, Shanghai, was in
charge of the services. In the large reception room

of the Soong family, these friends gathered in a
joyous Christian fellowship and sang "Happy
Day." Then the ritual ceremony of the Methodist
Episcopal Church, South, for baptism and recep-
tion into the church was read by Dr. Kaung. Mrs.
Chiang Kai-shek stood by the side of her husband,
the Generalissimo, throughout the service. The
pastor asked the President whether he sincerely
desired to become a Christian. Chiang replied that
he did, whereupon the pastor administered the
sacrament of baptism and he was received into
the Christian Church."

The wife of the Generalissimo is a most un-
usual and extraordinary woman. Mrs. Claire Booth
Luce, now member of the United States Congress
from Connecticut and wife of the editor of Life, :
in her interesting article entitled "What One
Woman Can Do" says, "Madame Chiang Kai-shek
is the greatest living woman. Not only as the wife
of China's Generalissimo, Chiang, the leader of
450 million people, but in her own right she ful-
fills the conditions of greatness in a leader." She
is not, however, as some Americans believe, the
power behind the throne, but rather Chiang's
confidente and close companion. I quote from an
article in Life March 2, 1942, entitled "Chiang
Kai-shek." "During the United China Relief Cam-
paign in Amea-ica, certain Americans wanted j
Chiang Mae-Ling, the wife of the Generalissimo,
to come to the United States to help in the drive.
She wanted to go, but Chiang was firm in his oppo-
sition. One American expostulated 'but she will be
worth a division of troops to us in America.' 'Yes',
said the Generalissimo, 'And she is worth ten
divisions of troops to me in Chungking.' "

Pastor of the First Presbyterian Church, Annis-
ton, Ala.

By Rev. Robert

The much-stressed word "security" gives point
to the significant desire for fuller life. As a nation
we have been engaged in an ardent search for this
great desideratum. We are "security-minded."
Twice our President has placed openly among his
objectives, and at the forefront, "the security of
every man, woman and child in the nation." The
idea is sounded from house-top to house-top.
Quacks and mountebanks peddle it. Ask a Com-
munist what he wants, "Security" is his answer.
Socialism pledges it; politicians boost it. We heard
of the E.P.I.C. of the Far West. One plan to
realize the goal secured 800,000 votes. Not only
old-age but the common people campaign for
the ideal. It harbors for them every kind of hope:
protection against disease, poverty, fear, loss, un-
employment, war ... It ranges from bank ac-
count to gas-masks.

The tragic fact is that security is a physical
impossibility. Mr. Ford has said that the only
security possible is a security of opportunity. It is
literally an "Utopia," a "no-place." I cite our
helplessness before the powers of nature, as in the
tragedies of the Titanic and the Akron. Financially
we seem unable to avoid panics: socially, revo-
lutions are always boiling, down underneath. There
is then but one direction in which we may hope

'. Cribble, D.D.*

for this much desired haven; by so much as it is
followed, will there be possibility of achievement
along other lines.

But there are two great and constant dangers
militating against the one possible security which
any person may enjoy on certain conditions. None
will miss the implication of doom involved in the
first: not all will readily accept the warning of
equally great danger in the second.

I. Folk have said in effect that things are all
important. That is, we have stressed things more
than man. We have drifted into an era of mechani-
zation. It is as interesting as fearful that so many
plans for arriving at security have the one thing
in common of dealing with the material factors
only. Practically all efforts to define life and give
ampler living have been in terms of the physical
and financial: national planning, regimentation,
better business, social security, old-age insurance,
unemployment benefits. We have been dragged
down in the scale, not so much by war, by flaming
youth, by repeal, as by things, mechanics, inven-
tions. Life is easier physically, but harder other-
wise. Shorter hours and more leisure time may
not be unmixed blessings. The modern Juggernaut
is unsparing. The man is cast aside.

The enemy has made approaches on three sides..

Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

Intellectually, I mention education. It is no longer
Mark Hopkins and a log with a student. It is
buildings; it is utilitarianism. The classics are
gone; and mathematics, — too hard. Education is
means; things are the end. Where does character,
personality, come in? The objective seems to be
a good time. Sell the country if necessary, but
save the party at any cost. And all the time each
party is crying: Give us the right kind of leader-
ship, and our system will prove the great bonanza.

Physically, the attack is made on man-soul. Here
we meet power, material wealth, air-plane, auto,
ship. But where is security? It is all right to
perfect the automobile; but until we have a more
perfect man to control it, there can be scant
security. We stress gears, and precision instru-
ments, and lack precise character. We give the
driver his whiskey, and compensate with better
brakes!

Financially, there is a route of attack on the
citadel of life. It would seem almost as if every
man had his price. The comparison of the twentieth
century grammar has been said to be: "Get on,
get honor, get honest." We are rich as Croesus;
we have the wisdom of Solomon; we possess the
power of Alexander; but not one nor all can give
the security that their possessors crave. Stress on
things rather than on men, is fatal in philosophy
as in life. The sense of a security supposed to
reside in things has developed a false idea of the
fact. And in turn this has grown into a combine
of greed and fear. We plead then for the man,
for character, for personality. "Astronomically
speaking, man is negligible." But Dr. G. A. Coe
answered Dr. J. E. Holmes thus: "Astronomically
speaking, man is the astronomer."

II. Here is our second great danger. The for-
mer thesis must now give way to another. To stress
things more than man is fatal. Now let us say
that to put emphasis on man, stopping there, is
equally disastrous. Here is the virus of humanism,

the miasma of any system which exalts man and
leaves God out. And have we not exalted ourselves
above measure? Nietzsche is described as having
rejected God and purpose in the world, and there-
fore, facing the meaninglessness of existence,
having invoked "superman" to be the meaning of
life. And goose-stepping has been the vogue. With
Nebuchadnezzar we have said, "Is not this great
Babylon which I have built." And we are on the
route that leads to grass-eating. The great scientists
have unwittingly come to the aid of their country.
They have talked with assurance, of Personality
as behind the existence of all things in the uni-
verse. An increasing amount of phenomena is
found which cannot be forced into the molds of
the mechanistic formulae. Spencer's was a great
bid for fame when he cried: "Let me postulate
force, and I will explain the universe." But George
G. Romanes outbid him: "You explain nothing
when you postulate force; but when you have
force directed by Personality, then you explain
all."

Circumstance connives with conscience to drive
us to God. Dostoevsky, the Russian novelist, some-
where virrites of the impossibility of man's being
able to bear the burden of himself, who never bows
to anything. God is our refuge and strength. And
also from God do we receive the guarantees of life.
He is the moral underwriter of tlie universe; from
Him derives the basis of our legal and financial
life! He is the source of law; and law is an abso-
lute. To break law is not so much to defy God as
to commit suicide. It is the laws of being that
force the soul to cry out for God, the living God.

Much then works against it, but our one possible
"security" is spiritual. Safe there, we may have
hopes of steadfastness elsewhere. Not things, but
man: not man, but God. Here only is security.

*Professor of Hebrew and Spanish in Austin
Presbyterian Theological Seminary.

Woman's Work

Edited By Mrs. R. T. Fcnicette

Foreign Missions

Mark 16:15: "And he said unto them, go ye
into all the world and preach the Gospel to
every creature."

The words above were among Christ's last to
His disciples. "They were His marching orders for
the Church. Even during the first century those
who called themsellves Christians became neg-
ligent and disobedient to the command, so per-
secution, which forced them out to the ends of
the world, was permitted.

Again today we Christians know that we have
been careless, indifferent, and disobedient.
Though this is the commandment for us to obey
first, we find ourselves constantly busy about
other things. We neglect praying for our mis-
sionaries who are on the front lines. We neglect
giving as we should so that they might stay there,
and we find ourselves without a burning zeal
toward this great cause of Foreign Missions.

Since we have been so slow to give the pre-
cious Gospel, can it be that God is permitting
this terrible war that Christians who are being
sent to the far ends of the world may testify of

Him and His power?

The New York Bible Society has recently
written an account which provokes serious think-
ing. May we not read it, praying that God will
show us our place during these days. Let us also
be faithful in praying for our Christian boys,
that they may be alert to their opportunities, and
that God will indeed give them the great joy of
witnessing, even to the ends of the earth.
A Christian In The Fleet

A sailor visiting in a city church stood up in
young people's meeting and said: "I was station-
ed at Pearl Harbor — you all know where that is.
On our ship a group of us met every night for
Bible study and prayer. When other ships came
alongside for a few days someone would pass the
word along, and a lot of fellows off other ships
came to see what it was all about. First night
they'd usually keep quiet, not knowing what to
make of it. After that they'd join right in. You'd
be surprised how many Bible study groups there
are in the fleet, even on destroyers. It's pretty
hard to find a place to meet on a destroyer. Up

Page 18

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 194S,

forward the water comes over and there are
depth charges aft. But they manage somehow
and it means a lot to them.

After the meeting an active member of the
young people's group who was about to enter the
service said, "I can't tell you what it meant to
me to hear that sailor!" You could tell by the look
in his eyes what was going on in his mind. You
could see opening up before him the "job within
a job," that, as a Christian in the service, he'd
hoped to be able to do but had not been sure
about.

And what an opportunity it is! Thousands upon
thousands of young Christians, and some not so
young, accustomed to express their Christianity
according to conventional patterns in the home.

church and community, are daily being projectec
out over land and sea. Never in its wildest dream-
ing has the church dared to think of sending s(
many of its sons into the so-called "mission fields'
at home and abroad. They go out to be sure, tt
do a job for the Government. But even withir
the limitations of that assignment, the job thej
can do for Christ and the church — if they do nc
more than to search out their fellow-Christians
wherever they go — beggars the imagination.

Our armed forces are, or will be, operating in
many areas from which many of the Christiar
missionaries have had to withdraw for the dura-
tion. The era of reconciliation, reconstructioril
and brotherhood awaits the assumption by the:
rank and file of the role of "Missionary Chris-,
tian." — From New York Bible Society.

What Christianity Offers To The
World Of Tomorrow

By Rev. C. Darby Fulton. D-D.*"

the earth for thy possession."

The angelic announcement of the birth of thei
Saviour reveals the world meaning of Christianity:
"Behold, I bring you good tidings of great joy
which shall be to all people" etc.

The Great Commission, which appears in every'
Gospel and is repeated in the Acts, sounds again
and again the same theme, "Go ye into all the
world, and preach the Gospel to every creature."

At Pentecost, when the gift of God's spirit was
poured out upon the Disciples in the city of
Jerusalem, it is significant that there were gathered '
in that city on that day "devout men, out of every
nation under heaven." It is as though God has
determined beforehand that this gift of His grace
and blessing was to be shared with the entire
world.

The whole latter part of the New Testament is
taken up by the account of the missionary journeys
of Paul and his companions, and by their letters
to the churches and to their converts.

And the last Book of the Bible closes with
wonderful vision of the consummation of the King-
dom, when around the Throne of God there will
gather a great multitude that no man can number '
"of all nations, and kindreds, and people, and
tongues."

Thus the whole Bible reflects a world interest '
which finds its best known and most tender ex-
pression in that matchless verse, "For God so loved '
the world, that He gave His only begotten Son,
that whosoever believed in Him should not perish,
but have everlasting life."

But interest is not enough. Hitler is interested in
the world. Business also is interested. The trouble
is that interest so often assumes the form of self-
interest. The world has been interested in Africa
for generations. But the history of our dealings
with Africa reveals the distressing fact that after
the first period of exploration had passed, our
chief concern about Africa was exploitation. We

In the marshaling of the vast resources of the
world in man power and in materials, the war has
produced one of the greatest pageants of history.
Humanity is marching, the engines of industry
are throbbing, and the tangible forces of the world
are set in array in the most amazing spectacle of
all time.

It is easy in all this to see the relevance of the
great material forces that have been mobilized in
this war effort. It requires no special insight to
understand the place of tanks in halting armies of
aggression, or of battleships, of planes, of great
factories, of food, of ammunition, of clothing. But
what does Christianity have to do with the great
crisis that confronts us? Has it any place at all?
What is its relevance to the world situation? Per-
haps the answer is not immediately obvious, for
the concerns of Christianity are primarily
spiritual. They cannot be weighed and measured.
They are not as readily recognized and assessed;
they are spiritually descerned. And yet those whose
thought can penetrate beneath the surface and
recognize the basic forces that move the life of the
world, will see that no movement in the whole
horizon of our knowledge offers as much hope to
the world of tomorrow as does Christianity,

I. In the first place, Christianity offers a world
interest, that is, it comes to its task with a sense
of world responsibility. Is this so obvious as to be
trite? I believe not. The more I think about it, the
more intensely and dramatically significant this
fact begins to appear. Christianity starts out with
the inestimable advantage of being interested in
the world. This is the first essential in any pro-
gram of world amelioration or redemption.

It is striking that the Bible, a book whose
writers were Jews, a people of intense nationalistic
exclusiveness, should have such a broad, universal
outlook. Consider, for example, the promise made
to Abraham: "In thee shall all families of the
earth be blessed."

The Psalmist sings, "I shall give thee the heathen
for thine inheritance and the uttermost parts of

I Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

[were interested in Africa for what we could get
out of her. We were not concerned about Africa
for Africa's sake, but rather for our own sakes.
We wanted to know what Africa had that we
could use. It was not until later in our relations
with th'at continent that the great motives of
missions and humanitarianism were brought to
bear. Christian missionaries to Africa have had
great difficulty in living down the unfortunate
first impressions that were created by the early
contacts of the white man with the indigenous
people of that continent when selfishness was the
basis of interest.

Those who represent us in China know too well
low the Christian movement in that country has
jeen handicapped by the self-interest manifested
oy western nations through so many years of their
lealings with China.

But Christianity brings to its task this unique
ittitude — it is the only world movement that is
tompletely devoid of self-interest. To a bleeding,
lesperately suffering world it says: "I care. I have
; ome to help." In the fatherhood of God and
he brotherhood of man it professes at once a re-
,ponsibility toward, and concern for, the entire
vorld.

II. Christianity also offers a world dissemi-
lation.

From 1917 to 1925 I served as a missionary in
apan. One of the most useful instruments I had
n my work was a Ford automobile. If someone
lad offered me the choice between a Cadillac
nd a Ford I would have chosen the Ford. Why?
iecause it was by far the most practical machine
or the country in which I lived. If I had owned
Cadillac, even the slightest mechanical trouble

•i light have rendered me helpless and immovable,
'here were no Cadillac agencies in the rural areas

, had to traverse. Cadillac parts could not have
een bought at any nearby point. To have ordered

ahem from a distance would have required days,
r weeks, or even months of delay.

But Ford accessories were available almost
verywhere. The broad distribution of Ford agen-
ies made it by all means the most practical car.
t was useful because it was known and under-
;ood so widely throughout the whole country.

The Ford car story is a parable. No other
lought-molding system is so widely broadcast
jl irough the world as Christianity. None has made
jj 5 ambitious and far-reaching an effort to per-
leate the whole life of men. We sometimes mar-
el at the extent of Nazi penetration in many of
16 countries of the world, but Nazi efforts
isi windle into insignificance by comparison with the
.P hristian spread over the earth. Whether we apply
i le test extensively or intensively, the Christian
issemination and penetration are without parallel,
hristianity has learned the languages of all peo-
les, has translated books into thousands of
•ngues, has erected schools, built churches, has
fluenced customs, molded thought and shaped
16 life of countless peoples and nations of the
irth.

Already Christian ideals and convi'^tions are
ore widely diffused through the world than r>ther
. 'Stems. The broadest known basis for world
iderstanding and re-construction is laid in the
hristian fraternity with its brotherhoods in every

nation under heaven. The world of the future can
look to no other system with the same hope and
justification with which it can look to the Christian
Church for help in laying the foundations of a
better world order.

III. Christianity offers a world ethic.

One of the chief evidences of our world con-
fusion is to be seen in the moral realm, in the
conflicting standards by which men live. Men are
uncertain about what is right and wrong. They
have no agreed rule or measure by which the moral
quality of a thought or action can be judged.

Sometimes, at my home, our family plays "Mon-
opoly." It is a most interesting game with which
some of you are familiar. When we play with just
the family alone, we have a most enjoyable time.
There is no misunderstanding because we all play
by the same rules. But sometimes we invite the
neighbors in to play with us, and then — What a
terrible time we have! The neighbors put the most
absurd construction on some of the rules. They
allow entirely too much latitude in some things,
and are too strict in others. The game becomes
greatly confused, as they play according to one
understanding and we play by another. The dis-
putes and discussions that follow rob the game of
all of its entertainment.

This is the situation that the world is in today.
How can we expect to have peace and harmony
and understanding when men do not recognize
the same standards of moral conduct, when I re-
gard as right what you consider wrong, and when
you consider as vice what I accept as virtue?

This is the root of much of our world confusion.
The Japanese militarist, for example, recognizes
a different set of moral absolutes from those that
we are accustomed to follow. Here in the United
States, for example, the average person asked to
name the cardinal virtues would probably include
such qualities as honesty, purity, diligence, love,
courage, truth, and the like. He would say, "These
are the great moral virtues. These are the abso-
lutes by which I must live. I cannot lie; I cannot
steal. Whatever happens, I must speak the truth;
I must be honest."

But the Japanese jingoist finds his moral abso-
lutes in a different place. With him the greatest
virtues are loyalty and filial piety. These place
upon him the strongest moral demand. He is likely
to say, "Whatever else happens, I cannot be un-
true to my Emperor, I cannot be disrespectful to
my father." It is not surprising, therefore, to find
a Japanese editor commenting in his newspaper
column that he simply does not understand the
morality of a people who feel that they must tell
the truth when a lie would have served their
country better!

What our world needs in its confusion is a moral
point of reference. Just as we compute longitude
from Greenwich — and altitude from sea level, so
there must be a moral reference point from which
the world will take its sense of moral and spiritual
direction.

It is at this point that Christianity offers the
only hope. Christianity presents a world ethic. It
is an absolute ethic. Its fundamental laws will not
change, because its reference point is in the im-
mutable nature and character and Word of God,
and in God's understanding of man. Already the
Christian ethic is widely recognized and accepted
in the world, far beyond that circle of men who
openly profess their allegiance to Christ. There is
something about the Christian ethic that commands

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

itself to spiritually discerning men. It has carried
with it the evidence of its own divine authorship
and origin.

It is hard to overstate the extent to which Chris-
tian concepts of morality have permeated the
thinking and judgment of men, providing common
standards, establishing common ideals. In Japan,
for example, public immorality is today strongly
condemned which a few years ago might have
gone unnoticed. There is a public sentiment against
vice, intemperance, and dishonesty in high places,
the direct result of the higher moral sense that
Christian teaching has created.

It is interesting to see how deeply Christian
concepts and standards of life have permeated the
thinking of the Chinese people. Dr. Henry Van
Dusen of New York, after a trip around the world
about two years ago, made the statement that
he did not know of any nation in the world whose
government was so strongly influenced by the
spirit and the principles of Christianity as was
the government of China.

What a unifying and cementing force this
Christian ethic is! A Christian has the same
standards and ideals wherever you find him, the
world over. Dr. Kagawa, Dr. T. Z. Koo, and Bishop
Azariah are all possessed of the same attitudes
and points of view.

IV. The Church offers a world fellowship.

This will be one of the paramount needs of the
world in the post-war period. How deep are the
rifts that have come between the nations and peo-
ples of the earth! How intense the hatreds! Who
will soothe the injured feelings, who will allay the
spirit of revenge, who will effect the work of re-
conciliation so that men may put aside their
jealousy and strife and live as brothers and
friends?

It is the Christian Church that offers the only
hope for fellowship on a world-wide basis. One of
the most significant developments of the past few
years has been the movement toward world Chris-
tian fellowship. Let me offer three illustrations
of what I mean:

1. In 1938 there was held at Madras, India, the
now historical meeting of the International Mis-
sionary Council. This world-gathering of Christian
people was attended by delegates from 69 different
nations! It is said that this was the most repre-
sentative gathering that has ever been brought
together on earth. Never has business, or science,
or education, or any other interest, drawn together
so varied, and yet united, a group. Not even the
League of Nations has ever mustered the repre-
sentatives of so many countries. It was under the
auspices of Christianity that Madras played host
to the most widely international gathering that
the world has ever seen!

2. The world fellowship of Christians has been
illustrated in a most practical way during the past
two or three years in the response that the
churches have made to the need of the Orphaned
Missions. As early as October, 1939, the Inter-
national Missionary Council sent out warnings of
the perilous conditions of the overseas Missions
supported by the Protestant Churches of Europe.
The very countries in Europe most active in
missionary work were those that were most di-
rectly affected by the war, particularly England,
Germany, Denmark, Norway, Holland, Belgium,

France and Finland. Naturally, there was a sudden IfPs*'"
and drastic decline in the giving of these Euro- [iresn
pean churches, and distressing conditions developed (it vers
among the missionaries who had been sent out ribis
and supported by them. Many missionaries had w^e
been stranded in far away lands, many were sub- (itlroo
sisting barely above the level of starvation, thott
sands of native workers had been cut off, schools jintsare
and hospitals had been forced to close. Then th(
whole Protestant world came to the rescue. Million!
of dollars have been raised to carry the Ornhanet
Missions through this emergency. The work goes
on, in some instances supported more adequatel3
than before. And thus, in this crisis, the essentia
fellowship of the Christian Churches has beei
demonstrated in a most practical and striking wayijid of t;

3. But let me illustrate the world fellowship o:
Christians in a more intimate, personal way. On
day in February, 1937, I was travelling fron
Kwangju, Korea, to Soonchun on the train. At ont
of the way stations an old Korean gentleman go
on and took the seat facing mine. He carried witl
him a heavy bundle wrapped neatly in a whit'
cloth. We rode for several miles in silence, whei
suddenly the old gentleman addressed to me
generous sentence in the Korean tongue whicl
conveyed about as much to my mind as a cod
message from Mars. But I was prepared for sue
an emergency and replied, "Chosen mel more'
gessimnidah," meaning, "I do not understan
Korean." It was the one phrase that I knew, an
I had had occasion to use it so often that I coul
employ it quite glibly. The old man smilec
Probably he was saying to himself, "Anyone wh
can speak that much Korean ought to be able t
understand more." He tried me on anothe
sentence. Again I replied, "Chosen mal more
gessimnidah." This time he responded with lou' rt can
laughter. But the old man was determined, and hi km
made a third sally at me with another long effusio: ulami!
in Korean. I was about to give him my stock replj§(
but suddenly it flashed upon me that I had recogi
nized one word. Somewhere amid all the confusiols world
of sound I had caught "Yesu." It was the nampKls of
for Jesus. I pointed to myself and said, "Jesu
Then he replied, "Yesu." No words can descrifc
the sudden sense of fellowship that I felt wit
that old man. Here we were traveling along t(
gether, two mutes, unable to reveal our though
to one another or to delve into the experience <
the other, but we had one wonderful word in con
mon, and that was enough. We were brothers,

Presently my companion unwrapped his bundl
and out of its mysterious shroud there was r
vealed a big Bible. He turned through its pagi
and at last indicated with his finger a line that 1

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and resorted once more to "Chosen mal mor
gessimnidah." But then a sudden thought can
to my mind. The structure of the Bible is e
sentially the same in Korean and in English,
I knew that the Orientals began at the back ai
read to the front. Borrowing his Bible for a m
ment, and noting carefully the number of chapte
in the contiguous books, I discovered that he w
pointing to the First Epistle of John, and the thi:
chapter and the fourteenth verse. I looked it \ 't'^
quickly in my English Bible and read, "We knc
that we have passed from death unto life, becau:
we love the brethren." Then searching through r
Bible for an appropriate reply, I found Psali
133:1, "Behold, how good and how pleasant it
for brethren to dwell together in unity!" It w
easy to find it for him in his Bible, I could identil

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Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

the Psalms by the 150 chapters, and as I knew the
Korean numerals I soon had my finger on the
right verse. He read it with many noddings of the
head, his face suffused in smiles. For another half
hour we passed the Bible backward and forward,
: and through its sacred medium entered into a new
experience of that warm fraternity into which our
spirits are blended in Christ.

"In Christ there is no East or West.
In Him no South or North;
But one great fellowship of Love
Throughout the whole wide earth."

The greatest fraternity on earth is the brother-
hood of the Christian Church. In this the Church
offers the brightest hope for the re-uniting of a
broken, divided world.

V. The Church offers a world remedy.

All of us are longing for a better world. We
seem to feel that such a world will surely appear
when this war is over. It is generally admitted,
of course, that we failed to take advantage of our
opportunity at the conclusion of the first World
^ar in 1918. Then we had a great chance to set
up an ideal world-organization; but we let that
;hance slip through our fingers. This time, we say,
ive must not fail. War is too drastic and fearful a
thing to be risked again. The whole world must
be mad^ secure against a recurrence of such a
calamity, and some plan of federation and govern-
ment must be thought out that will insure against
a, repetition of this folly. This, we confidently say,
ivill be done.

But I am wondering if it is not a false optimism
that supposes that the peace and stability of the
world can be so easily atttained. What Utopian
scheme is there upon which we can rely to effect
such a miracle in the world? I would not be guilty
jf discouraging by one word any effort to discover
an international structure by which the affairs of
the world can be peaceably regulated. Let the best
minds of all the nations contribute their most
earnest thought to this all-important problem. Let
che patterns and processes of human government

I Was In Hell With Niemoeller

By Leo Stein

Published By Fleming H. Revell Co.
New York, N. Y. Price $2.50.
Author Stein has given us in this dramatic ac-
jount of the suffering of Martin Niemoeller, a
fivid picture of a great defender of the Christian
Faith. Niemoeller has convictions, and not even
vhe savage torture of the Nazi government could
:hange his convictions or cause him to yield an
inch in his defence of the Gospel.

The facts related in this book should make every
Christian strive to be a more loyal Christian and
never murmur about our "light afflictions.'" The
oyalty of this one man will undoubtedly give fresh
life to the decadent Christianity of Germany. These
facts should also inspire our nation to a more
irigoious prosecution of this war, as we observe
ihat the force that has brought such cruel treat-
ment to one of Christ's faithful servants must be
destroyed, with God's help. It shows that we must
;ither submit to dictatorship or destroy it. Civili-
sation must destroy Hitler and all that he stands
eti for or be destroyed by him.

be made as nearly ideal as possible. But we err
if we think that the ills of our world can be
banished by the setting up of any kind of a new
world order. Human ingenuity cannot devise an
order that will be universally satisfactory. What
suits me will be distasteful to you; and what satis-
fies you may leave me with wants and longings
unfulfilled. We are doomed to deep disappoint-
ment if our hopes rest in the evolving of a flaw-
less human society.

The remedy must lie deeper down. It must touch
the very heart of the individual. Society will always
be imperfect. What we must have is men and
women who can live victoriously and sublimely
even in an imperfect environment. Inasmuch as
injustices and inequalities will always exist in the
world, we must have men and women who will
possess enough of self-control and poise to live
in such a society without breaking. We must have
workers who will not strike, even though they
feel that their wages are not adequate. We must
have citizens who can see the faults in their
governments without resorting to anarchy. We
must have nations that can recognize the in-
equalities under which they suffer without resort-
ing to war.

In other words, hate must be replaced by love;
greed must give away to unselfishness; patience
and forbearance must find a place in our attitudes
as individuals and nations. Something must take
place deep down at the bottom of things. The very
thoughts and reactions of men must be brought
into harmony with the supreme will and purposes
of God. A work of conversion is needed. Nothing
less than the transformation of human life by the
power of God's Holy Spirit through faith in His
Crucified Son will prove a sufficient remedy for
the ills of the world in which we live.

Such is the contribution that the Christian
Church offers the world of the future. What a
challenge is before us! Let us gird ourselves for
the accomplishment of our God-given mission at
such a time as this.

* Executive Secretary of Foreign Missions of the
Presbyterian Church, U. S.

We also see in this book an illustration of the
danger of trying to force churches into an artificial
union. Hitler at first promised Pastor Niemoeller
that when he took over the regins of government
he would support the Church. As soon as the Nazis
consolidated their political position they first
attacked the Churches indirectly, then directly,
then endeavored to force a plan of union on them.
The plan was to unify all the Churches in Germany
and compel them to adjust their doctrines to the
Nazi ideology. The indignant protests of the Evan-
gelical and Roman Catholic Churches were answered
with the explanation that in the new Germany
only one Church could be allowed to exist. After
forcing this union the Nazis assumed control of
the Church, and everyone who would not swear
allegiance to Hitler was discharged from his po-
sition.

Niemoeller in a conversation with the author
quotes a prophecy of Luther that a terrible dark-
ness would come over Germany because of con-
tempt for the Bible. We have seen this prophecy
come true. Any nation that discredits God's au-
thentic revelation is headed for destruction.

— John R. Richardson.

Page 22

THE SOUTHERN PRESBYTERIAN JOURNAL

Earth's Golden Age

By Dr. J. P. McCallie*

A layman's meditation on concluding a six years' leacii-
ing course, "Through The Bible," to the Bachman Bible
Class of the First Presbyterian Church, ChattoMooga,
Tcnn., November 22, 1942.

Text: "The meek shall inherit the earth."

The history of this world is one long record of
man's endeavor to make for himself a heaven here
on earth, only to have every such effort turn into
a hell on earth. Without God these struggles for a
better world must fail. God has tested man under
every conceivable human government and very
different and progressive revelations of His will,
only to have man fail continually to bring in a
Golden Age of peace, prosperity and perfection.
Men have sought happiness in the wrong place,
from material resources, not from God. Our first
parents set the style, all their children have
followed in their steps. Eve desired knowledge God
had not seen fit to give her "The woman saw that
the tree was good for food and that it was pleas-
ant to the eyes, and a tree to be desired to make
one wise." This was sufficient to overrule God's
direct command, forget His threat and accept
Satan's leadership instead. So man lost the only
Golden Age he ever had. What tragedies, what
hells on earth have resulted from this one act!

The recent excavations of the archeologists of
the University of Pennsylvania, at Ur, have shown
that the Sumerians before the flood had attained
great civilization, as is indicated in Genesis which
tells us that Jubal was the father of all such as
handle the harp and the organ, and Tubal-cain was
an instructor of every artificer in brass and iron.
A be-jewelled handle of a dagger found at Ur
bespeaks a remarkable civilization by men who
had nearly a millenium each man to advance his
art. Yet, "every imagination of the thought of
their heart was only evil continually" and God had
to wipe them and their civilization off the earth
by a flood. Babel was another effort to man by his
own material means to reach heaven. "To make
a name for himself" was his slogan. The con-
fusion of tongues and the dispersion of the na-
tions resulted.

All through history the same story is repeated.
At Ankor Thorn in Cambodia in Indo-China the
most marvelous carved stone temple in the world
is in a jungle with rampant vines splitting stone
cornices and trees growing on stone walls. For five
hundred years all has been silent in its halls. Only
the wild animals and birds inhabit what the Khmer
race has left of a wonderful golden age of archi-
tecture. Who were they? Where did they come
from? Whither did they go? History gives no
answer. The Hittites once were called by the higher
critics "a myth of the Bible," as profane history
had nothing to say as to the existence of any such
race. In the ruins of Carchemish has been un-
covered a library filled with clay tablets that give
a record of a great buffer nation extending over
Asia Minor, Syria, Palestine in the days of Abra-
ham that kept back the Persian and Assyrian
civilization from overwhelming Europe, even as
Greece and Rome did at a later time. The
evanesscence of great races remind one of Hit-
ler's statement that his Socialist Third Reich would
last a thousand years. Can we not see it beginning

before he passes

to crack up, thank God,
from the scene?

I've seen with my own eyes the mememtoes of
three of earth's nearest approaches to a Golden
Age. I shall never forget the thrill I experienced as
I stood on the deck of the steamship Alesia at
Piraeus, as the rays of the setting sun lighted up
the marble columns of the Parthenon on the
Acropolis six miles over the Athenian plain. Pericles
and Phidias, Demonsthenes and Aeschylas, Aris-

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totle, Plato, Socrates — what a host of memories of

the Golden Age of Greece. That night in the moon

jjay ther

light on Mars' Hill we read about Paul's sermon faia,

to the Athenian philosophers on that spot 1900
years ago. "God that made the world and all
things therein, seeing that He is Lord of heaven
and earth, dwelleth not in temples made with
hands." No doubt Paul was looking at the image
of Athene before the Parthenon as he spoke
"Neither is He worshipped with men's hands, as
though He needed anything seeing He giveth to
all life and breath and all things." "Forasmuch
then as we are the offspring of God, we oughtiate of a
not to think that the Godhead is like unto gold,|jir achie
or silver, or stone, graven by art and man's de-
vice."

le^Chi
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Can you not see upon what the Athenians werepimiiiy.
depending — "made with hands," "Men's hands,"
"man's device." My thrill over Greece's Golden
Age grew less as I read over, back on board the
ship, in West's Ancient History that these 40,000
Greeks of Pericles' day lived on the labor ol
260,000 slaves. Each man stood on the shoulders
of six slaves. No wonder he had the leisure to de-
vote to art and poetry and seemed to stand highei
than surrounding nations. But what became of it^ ij^;''^'"
The next day I saw the ruins of the forum anc
the roofless Parthenon and the dirty and hungrj
descendants of the notables of a former age

Cruelty and injustice had tumbled their house dowr#i»leiis, I

upon their heads.

Rome, too, had her Golden Age. Augustine said
"I found Rome of brick and left it of marble." Th(:
Forum, as I stood in it, spoke to me of Cicen
and Caesar; the Parthenon reminded me of mj
own Alma Mater, the University of Virginial
where Thomas Jefferson could think of no mort
beautiful building after which to model his fa
mous Rotunda. What infamy in Nero and Caliguls
and others, followed this age, which by aggres
sion and tyranny, luxury and corruption finallj
ended in the fall of the Roman Empire. Rome,
our Lord's day, had 120 million inhabitants,
whom only 20 million were citizens, 40 millioi'
tributaries and freedmen, and 60 million wer(
slaves. Here again materialism, dependence oi tufjjj
men alone, and his best efforts, ended in disma unfjtyjj
failure to bring in and make permanent a civil '
ization that was worth keeping.

My sight of the Pyramids in Egypt thrilled mt ^ ^
as they did Napoleon when he told his battalion; y,,™'
three milleniums looked down upon them. Th( "^w

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Dec. 1942

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 23

Valley of the Tombs of the Kings with the mar-
velous million dollar golden furniture and jewelery
of King Tut; the painted galleries back into the
mountains where decorations were as beautifully
fresh and vivid as the day they were put on 1500
; years before Christ; the magnificent ruins of the
' temple of Amen at Karnak made me realize that
in Egypt man came as near reaching a Golden
Age as anywhere else in the world. With three
. crops a year in the Nile Valley which fertilized
itself annually with the silt of the river's flood and
a climate that grew everything; with learning
and artistry that today hold archeologists spell-
bound; with ruins of obelisks and hierogliph and
sphinx and pyramid and mummy that cannot be
duplicated elsewhere. Egypt had a longer oppor-
tunity, with one possible exception, to attain a
perfect civilization than any other land. But read
of the superstition and avarice and tyranny of
their priestcraft, the cruelty and aggression of
their rulers, of the abject slavery of their peasants
and one sees why Egypt went down into decay and
today their fellaheen are as low as the coolies of
China.

Yes, China is that one exception. I saw the Ming
Tombs and the beauties of the tapestries and
porcelains of the Han dynasty, but China's Golden
Age like all the rest were based on a rotten
foundaticu of poverty of the lower class, on dis-
regard of human life, and on ignorance and fear.

We have searched the world over and neither
Mayans nor Aztecs of the New World, nor any
race of antedeluvian or postdeluvian origin has
ever achieved a lasting peace, a prosperous econ-
omy, just law, enlightened citizenship, and God-
fearing worship. Israel came as near as any only
to have Solomon's glory fade into Rehoboam's
ignominy.

The question is — can man attain peace? Prof.
Sorokin, Head of the Sociology Department of
Harvard University, in his great book, "The Crisis
of Our Age," states that the present chaos is due
to the materialistic philosophy of the world, which
has rejected a revelation from God, only to follow
science and evolution and money. Wars must result,
le says, and not until a totally different philosophy,
giving place for God and spiritual values, is
brought back, can the race have peace.

Nebuchadnezzar's Babylon for all its hanging
gardens, Italy's Renaisance for all its Michael
Angelos and Raphaels, England's Elizabethan age
for all its Shakespears, America's 20th century for
ill its airplanes and autos and 'phones and three-
quarters of the wealth of the world in the hands

: ^f one-twentieth of the population of the earth,
iid not and cannot stop the downward trend of
luman nature, with its desperately wicked human

: neart.

No, the Atlantic Charter cannot save the world.
Democracy cannot perfect human nature. Neither
the Anglo Saxon race, nor the Allied Nations can
police the world after victory into obedience to law
ind order. This is not defeatism, nor is it pessi-
mism.

Thank God, we have a blessed Hope. While man
:annot find in man or in Satan any hope of
security and peace and plenty, yet in the Son of
God we can and shall find our Golden Age. This
IS the greatest possible optimism. We don't have to
wait for another 6,000 years of man's failures,
but soon, may-be just "around the comer," is
"Earth's Golden Age." There is too much in God's

Holy Word to quote it all but it summarizes into
a few great truths. Dr. Barnhouse put it all in one
sentence. "It took the first coming of Christ to
deal with individual sin and to provide the way of
personal salvation for those who will stop trusting
in man, his character, or his deeds, or works and
who will put all their trust in the shedding of
His blood; (so) it will take the second coming
of Christ to deal with the salvation of society,
civilization, call it what you will." The great
revelation of the Word can be set forth in these
few simple but astounding statements.

1. Christ is coming back to this earth visibly,
personally, powerfully, gloriously to rule over the
nations in righteousness.

2. Previous to that phase of His coming He will
resurrect dead saints and rapture living saints by
the mightiest miracle of all the ages.

3. The saints of Old Testament times and we,
the saints of the New Testament Church, shall
rule with Him and shall be with Him forevermore
to do His bidding and render Him service.

4. This earth will not be destroyed, nor come
to an end, but rather be restored. All the curse
will be removed, first that on nature, briars and
weeds and thorns, storms and earthquakes, and
terrible cold and heat, the deserts will blossom
as the rose, wild animals will cease to devour,
serpents will no longer be poisonous, and finally
all disease and even death itself shall be abolished.

5. The Earth's Golden Age will for the first
time become a reality. The Lord, whose right alone
it is to rule, who alone has the knowledge, the
power, and the love to rule justly and righteously,
will guide this old earth into the most glorious
era it has ever known. He says, "The meek shall
rule the earth." The Golden Rule shall be the
motivating principle of all conduct, not personal
profit as today.

One could grow lyrical over this wonderful
revelation. In fact the prophets do that very thing.
Listen to Isaiah (11:1-10), or to Jeremiah
(31:31-35), or to John (Rev. 21:1-5.) There are
three potent reasons why we should earnestly
consider the Golden Age, even as the prophets of
old did under the inspiration of the Holy Spirit.
First, we Christians must be absolutely sure there
is only one in whom we can put our trust to
bring this earth out of chaos. It is not in our-
selves, nor any human leader, nor any human
institution or government. It is Christ, alone, who
is able to bring in Earth's Golden Age. It is abso-
lutely false to say this trust and blessed hope will
make us sit still and fold our hands and do nothing
about the social conditions around us. Those that
have this hope work hardest and in the surest way
to redeem society by leading individuals to place
all their trust in Christ.

Second, by such a faith we shall not be dis-
heartened and totally discouraged when we shall
see the best laid plans of man go to smash. The
son of the man who sabotaged the first League of
Nations in the United State Senate is now a mem-
ber of that same body. Isolationism is not dead
in America, nor is selfishness, nor crime, nor race
prejudice. We cannot expect a Golden Age to
follow such hatreds and misunderstandings as are
influencing the nations today. Whole generations
of Gennans and Japanese are to be re-educated.
Who is the teacher capable of doing it? Is America,
or Great Britain or China or Russia? Thank God
there is one who can and who will, the Lord
Jesus Christ.

In the last place this blessed hope of the near

Page 24

THE SOUTHERN PRESBYTERIAN JOURNAL

Dec. 1942

coming of our Lord will purify us, who hold it
precious, as nothing else will. It helps us to put
first things first and not to confuse the issues.
The Laymen's Foreign Missions Inquiry would
never have said it was taking advantage of a
sick man in the Mission hospital to preach Christ
to him, had its authors had this hope in them. The
fact that some of them were very learned pro-
fessors, even heads of theological seminaries, only
added to this insult to the Lord. They aligned
themselves with the Pharisees who criticized our
Lord for first forgiving the sins of the poor
paralytic. The Holy Spirit, as we watch and
"occupy" till He comes, will cause us to grow
more and more into His likeness. In this life, like
our Lord, we shall be willing to be meek, to be
the servant of all, even to give our very lives for
the glory of our Lord. We are willing to leave it to
Him to bring in Earth's Golden Age in His own
good time for truly "the meek shall inherit the
earth."

*Headmaster of the McCallie School for Boys,
Chattanooga, Tenn.

BOOK REVIEW
We Believe

By John J. Moment

Published By The Macmillan Company,
New York, N. Y. Price $1.25.

One of the major blunders of many Protestant
Churches of our generation has been the tragic
neglect of the great Christian Creeds. Through
prejudice and ignorance many so-called Church
leaders have done incalculable injury to the Church
by disparaging the historic creeds of Christendom.
In spite of the mistakes of the Roman Catholic
Church, she has never made the error of criticizing
her Creeds. She is too old and too wise to be guilty
of such a stupid practice. It is therefore exhilerat-
ing to find a new book by one of our Protestant
ministers calling to the attention of the Church
the significance of the Christian Creeds.

This volume contains five chapters with an
appendix giving the text of the Nicene, the
Apostles', and the Athanasian Creeds. The first
chapter discusses "God the Father," and deals
with the doctrine of the Trinity. The second chap-
ter is Christological and discusses the two natures
of Christ. The third chapter is on "God the Holy
Spirit" and the author shows in it the place of the
Holy Spirit in both experience and doctrine. The
fourth chapter on "Man In the Creeds" takes up
the idea of Christian democracy, and man's place
in the world viewed from God's Plan revealed in
the Scriptures and implied in the Creeds. The
last chapter is on "Our Heritage of Faith." In
some respects this is the best chapter in the book.
It explains the meaning and value of the Nicene,
Apostles' and Athanasian Creeds.

Dr. Moment surely has a salutary lesson for our
day when he points out that after the Church
Fathers had settled the various Creedal questions
they were ready to turn to matters of practical
concern, and therefore viewed as malicious mis-
chief-makers those who were disposed to con-
tinually agitate a change in the creeds, as such
does not make for the progress of knowledge or
for the peace of the Church.

Writing in regard to the theologians that framed | g
the Creeds the author shows real insight into their
problems as well as deep appreciation for their
contributions. He declares "But the savagery of
their debate at least testifies to the intensity alike!
of their concern for the truth and of their loyalty j
to a cause, qualities which the modem world I
cannot afford to despise." Again, he states: "No
one today can read their ponderous volumes with-
out marveling not only at their prodigious in-,
dustry but also at the vigor of their logic and'
the frequent profundities of their spiritual in-
sight."

Although we might not be in entire agree-
ment with all the author has to say we believe this
is one of the best and most suggestive religious
books of the year. It will at least give the Christian
reader a finer appreciation of our heritage of
Christian faith and cre^d.

— John R. Richardson.

Grant Of Appomattox

By William E. Brooks

Published By The Bobbs-Merrill Company,
New York, N. Y, Price $3.00.

This biography gives us the story of a growing
man, a man who grew because of the strains put
upon him. The story pictures the man himself, his
antecedents and background, his training, his
friends, and the vicissitudes through which he
passed. The dramatic account of Grant's career
reaches its climax at Appomattox, revealing both
the strength and courtesy of his character.
Biographer Brooks states: "And as Grant of Appa-
mattox he reached the height of his glory, the
climax of his achievement. His supreme hour came
on that April day when he sat across the room
from Robert E. Lee in Wilmer McLean's little
house in that obscure Virginia village."

There are many observations in this biography
that are worth remembering in our present world
conflict. Americans today have the same weak-
nesses they had in 1860. They do not like
discipline. Writing in the chapter entitled "Making
An Army," the author observes "The task that
confronted both Lincoln and Davis was to trans-
mute enthusiasm into grim resolute action. It was
not an easy task. The American is not easily amen-
able to discipline. His has never been the peasant
mind which falls readily into ranks." Another
observation is "A democracy is never at its best
in a sudden emergency."

Since biographer Brooks is an authority on
Robert E. Lee and has given us a picture of the
Southern leader in "Lee of Virginia," it is interest-
ing to read this comparison of these two stalwart
leaders: "It is not hard to learn why men followed
Robert E. Lee. Lee had all the marks of the
paladin, the leader who has won men's hearts ever
since time began. He would have been equally at
home with his white plume shining amid the shock
of spears at Crecy or Poitiers as on the fields of|
Virginia. But Grant was given the ordinary Ameri-;
can raised to the Nth power by the pressure of
his opportunity. The War called forth the qualities
he had, and he grew with each demand.

This well-indexed, carefully constructed narra-
tive of Grant's career, written in a fresh and
engaging style will delight all who are interested
in either biography or history.

— John R. Richardson.

^^=THE SOUTHERN^^=

PRESBYTERIAN
JOURNAL-

/•/ Preslj\ tcriaii itinnthly inagazuie devoted to the
statement , defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

"Entered as second-class matti-r May M, 1942, at the Postofficc at Wc-avervlllc, N. C, iiiulcr tlie Act ..f March 3, 1879."

Volume I — Numbers JANUARY 1943 Yearly Subscription $1.00

BAPTISM

By Rev. John Scott Johnson. Ph.D.

THE MEANING OF BROTHERHOOD

By Rev. Cecil H. Lang. D.D.

UNTO HIM THAT LOVETH US

By Rev. Wm. C. Robinson. D.D.

IMPERISHABLE RESULTS JUSTIFY A REVIVAL

By Rev. Gipsy Smith. Jr.

THE RULERS OF THE CHINESE REPUBLIC
ARE CHRISTIANS

By Rev. Melton Clark, D.D.

THE VALUE OF THE CHURCH TO THE SOCIAL ORDER

By Philip T. Shanks

WOMAN'S WORK

Edited By Mrs. R. T. Faucette

THE MISTAKES OF THE GENERAL ASSEMBLY OF 1941

By Rev. Daniel S. Gage, D.D., Ph.D.

CALL TO CONCERTED CHURCH-WIDE PRAYER

By Rev. P. Frank Price, D.D.

CHRIST AND CAESAR

By Rev. W. Twyman Williams, D.D.

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

THE

SOUTHERN

PRESBYTERIAN JOURNAL

The Journal has no official conmction with the Presbyterian Church in the United States

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.

Rev. Henry B. Dendy, D.D., Editor Weaverville, N. C.

CONTRIBUTING EDITORS

Rev. D. S. Gage, D.D. Rev. Robert F. Gribble, D.D. Rev

Rev. Samuel McP. Glasgow, D.D. Rev. Edward Mack, D.D. Rev

Rev. Cecil H. Lang, D.D.
BOARD OF DIRECTORS
Rev. Wilbur Cousar, D.D.
Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.

Wm. Cliilds Robinson, D.D.
John M. Wells, D.D.

Mr. Charles C. Dickinson, Chairman
Rev. Samuel McP. Glasgow, D.D.
Mr. S. Donald Fortson
Rev. R. E. Hough, D.D.

Rev. John R. Richardson, D.D.
Rev. Charlton Hutton
Mr. T. S. McPheeters
Dr. L. Nelson Bell, Sec'y-Treas.

Rev. O. M. Anderson, D.D.

Rev. W. W. Arrowood, D.D.

Rev. C. T. Caldwell, D.D.

Rev. Melton Clark, D.D.

Mr. Benjamin Clayton

Rev. John W. Carpenter, D.D.

Rev. Wilbur Cousar, D.D.

Rev. John Davis

Dr. R. A. Dunn

Rev. Ray D. Fortna

Mr. John W. Friend

Rev. Graham Gilmer, D.D.

ADVISORY COMMITTEE

Mr. Tom Glasgow

Rev. J. D. Henderson

Rev. J. W. Hickman, D.D.

Rev. Daniel Iverson, D.D.

Rev. Albert Sidney Johnson, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Wil. R. Johnson, D.D.

Rev. Robert King, D.D.

Rev. J. Frank Ligon, D.D.

Rev. Girard Lowe, D.D.

Rev. Joseph Mack

Dr. J. P. McCallie

Rev. F. T. McGill

Rev. W. H. Mcintosh, D.D.
Rev. A. R. McQueen, D.D.
Dr. S. B. McPheeters
Judge C. Ellis Ott
M'r. Charles A. Rowland
Rev. Harold Shields, D.D.
Rev. Walter Somerville
Major W. Calvin Wells
Rev. R. A. White, D.D.
Rev. C. D. Whiteley, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods

EDITORIAL

Machine Politics Of Federal
Council Of Churches

At the last meeting of our General Assembly
some of those who opposed the membership of
the Southern Presbyterian Church in the Federal
Council of Churches gave as one of the reasons,
the fact that after all the Federal Council is not
a representative body as it claims to be, but is
dominated and controlled by a small group. This
policy-making group handles things pretty much
in their own way. Those who took this view were
roundly criticized and contradicted by the Pro-
Federal-Council Group and this whole idea was
ridiculed by them.

The Christian Century certainly cannot be ac-
cused of being prejudiced against the Federal
Council. They are avowedly Pro-Federal Council.
We therefore reprint an editorial appearing in
that Magazine on December 16, 1942, on Page
1548:

"Bishop Tucker Elected To Head
Federal Council.

Some time about noon three days after this
issue goes to press, but at least a day before
it reaches any of its readers. Bishop Henry
St. George Tucker, presiding bishop of the
Episcopal Church, will be elected president
of the Federal Council of Churches. We can
predict this with unaccustomed confidence,
for on December 4 we received from the
Federal Council an announcement 'not, under

any circumstances, to be released prior to
Friday morning, December 11,' which began:
'The Right Reverend Henry St. George Tuc-
ker, presiding bishop of the Episcopal Church,
is the new president of the Federal Council
of Churches of Christ in America.' That was
almost a week in advance of the opening of
the Federal Council's biennial convention at
which Bishop Tucker was to be elected. We
are confident that American Protestantism as
a whole will join with us in believing that no
better choice of a Federal Council president
for the coming biennium could have been
made. The fact of his choice is far more im-
portant than the manner in which it has been
brought to pass. Then why, it may be ob-
jected, is attention directed to the fact that
the election had been set up and announced
even before the council met? Simply because
this incident, a small matter in itself, is in-
dicative of the tight headquarters control
which has become characteristic of the work-
ings of the council. A comparatively small
group, most of them within easy reach of the
New York offices, has a way of "arranging"
matters of council policy and then present-
ing the outcome to the churches as a fait
accompli. In this case the result is good. It
would be hard to improve upon it. But we
wonder whether the Federal Council is wise
in making so clear what an 'inside New York
job' this management of the council's ma-
chinery has become."

We feel that no further comment is necessary
other than to say that when the Machine Politics
of the Federal Council gets so annoying as to
call for criticism of this nature from The Chris-
tian Century, one of its avowed supporters, then
it must be bad. — H.B.D.

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

Nole: This editorial was not zeritten by a preacher. It
was written by a surgeon, a man busy day and night with
one of the largest practices in a southern city. H.B.D.

IN— BUT— NOT OF

Where should the emphasis in the Christian
life and hope be placed? There are two opinions
1 as to how this question should be answered. In
recent years there is an increasing tendency on
the part of one group to emphasize the present
life and world conditions in preaching, teaching
and writing.

Many years ago, noting this tendency even
then. Dr. Robert Francis Coyle had this to say:
"With the future life fading out of our thinking
there will surely come a corresponding laxity in
moral life."

The Scriptures are very practical in their teach-
ings regarding the next world. How plain it is
that those who knew Him in ages past had an
absolute assurance of the glorious life in store
for believers and, despite the dangers, injustices
and trials of their present life centered their af-
fections on the things which are above.

Abraham, "Looked for a city which hath foun-
dations, whose builder and maker is God." Moses,
"Esteeming the reproach of Christ greater riches
than the treasures of Egypt: for he had respect
unto the recompense of the reward." Job was sus-
tained by this hope: "For I know that my re-
deemer liveth, and that he shall stand at the
latter day upon the earth: and though after my
skin worms destroy this body, yet in my flesh
shall I see God: whom I shall see for myself and
mine eyes shall behold, and not another."

Paul, who through the Spirit realized so fully
the implications of the Gospel, gives in I. Corin-
thians 2 what should be the platform and mes-
sage of the Church and the hope of the indi-
vidual Christian. It is spiritual, not temporal.
Quoting Isaiah he reminds us of the glorious fact
that "Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things
which God hath prepared for them that love him."
Again, in the 15th chapter of the same Epistle,
speaking on the certainty of the resurrection of
believers he writes these solemn words: "If in
this life only we have hope in Christ, we are of
all men most miserable."

Christ again and again stated that He had
come to give eternal life to those who accepted
Him. The Christian is a new creature, one in the
world but not of it; one who should be separated
from those things which impair or mar one's wit-
ness for Him.

Critics will say this is monasticism, asceticism.
No, it is just plain Christianity. The Christian
should be and is the best citizen of his country.
He is the preserving salt, the light on the hill of
the social order. The difference is in the source
of power in his life. With all our heart we be-
lieve one's influence for good can only be exerted
after one is born again through faith in the Lord
Jesus Christ.

Several years ago there was a community in
North Carolina where liquor was sold, where the
movies were open on Sunday and where there
was much open evil. An evangelist came to that
town and preached powerfully the old Gospel.

Souls were saved and lives reconsecrated. Those
Christians, as Christians, not as a church or group
of churches, got together and as Christian citi-
zens put liquor out of the town, closed the
movies on Sunday and cleaned up things gen-
erally.

The difference between what happened here
and what happens when the Church, as the
Church, enters the political and social arena is just
this: Within the visible Church there are those who
deny the great essential doctrines but who admire
the moral and ethical principles enunciated in the
Gospel. They want to see these fruits of the Gos-
pel applied in the world but deny the necessity
of individual faith in the atoning work of Christ.
This has wrought confusion of the worst kind
and this confusion is growing.

Probably the greatest obstacle to a clearing of
this situation is the fact that many fail to see the
great gulf fixed between the two positions, a gulf
which can never be crossed. Failure to grasp this
fact tends to throw one's influence to the negative
side.

The world, as such, is at emnity with Christ
and He told us it would also be at emnity with
us. Christ prayed for His disciples in these words:
"I pray not that thou shouldest take them out of
the world, but that thou shouldest keep them from
the evil. They are not of the world, even as I am
not of the world."

The Kingdom of God will come only through
men and women born again in Christ, and an al-
liance with those who think otherwise can only
bring distress, confusion and defeat. Union of
organizations without union in beliefs on the fun-
damentals of doctrine will weaken, not strengthen,
the testimony of the Church. We can differ on
non-essentials and have unity of spirit, but when
it comes to the deity of our Lord, the vicarious
atonement, the virgin birth, the inerrancy of the
Scriptures, the bodily resurrection of our Lord.
These are essential.

"For the things which are seen are temporal,
but the things which are not seen are eternal."

— L.N.B.

Campus vs. Gamp

By Rev. Joseph M. Garrison*

There has been much concern over eighteen-
year-old students becoming eligible for the draft
on February 1. The Joint Committee on Student
Work felt that there would be a particular need
for trainee counseling for this group. Chaplain
Robert S. Woodson, with experience on the cam-
pus and in the camp, was invited to prepare some
suggestive material. With the help of several sol-
diers he asks and answers twenty-five of the im-
portant questions a student-trainee should face.
Copies of this material were supplied all college
pastors early in January. The suggestions are so
helpful, the Joint Committee on Student Work
wishes to make copies available to any pastor or
parent upon request. Ask for Campus vs. Camp,
and state quantity desired, 309 Urban Building,
Louisville, Ky.

♦Director of Student Work.

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

Baptism

By Rev. John Scott Johnson. Ph.D.

Infant Baptism

That Infant Baptism is a part of God's reveal-
ed purpose is shown by a study of the Bible truth
contained in the following propositions:

I. God's plan of salvation always included in-
fants.

II. God's two Covenants of Life both included
infants.

III. God's Church always included infants.

I. God's Plan Of Salvation Always
Included Infants.

Answering two questions always proves this
proposition.

1. Do Infants Need Salvation?

Infants need salvation only if they are
lost.

Dr. R. A. Webb ("Theology of Infant Salva-
tion") has said: "The death of an infant is proof
that the child is not a moral neutral, but, on the
contrary, is positively sinful." Psalms 51:5 reads:
"I was shapen in iniquity; and in sin did my
mother conceive me."

Every infant that ever reached maturity (the
Saviour alone excepted), has proved true Rom.
5:12: "All have sinned." Then infants as such
are lost and need salvation.

2. Are Any Infants Saved
While Infants?

Does God ever save an infant as such, or must
the child first be capable of faith? If the answer
to the second question is "yes," then the Immer-
sionists' interpretation of Mark 16:16a applies
also to Mark 16:16b and all who die in infancy
are lost eternally. This interpretation will be dis-
cussed under "Believer's Baptism" in the next
article in this series. But praise God! it is be-
lieved this interpretation is wrong. Nearly all
Christians believe that those who die in infancy
are saved.

But this first proposition is not restricted to
those who die in infancy. It is more particularly
with the salvation of other infants that this dis-
cussion is concerned. The baptism of a baby about
to die is not as important as of one that grows
to maturity.

Two Bible Instances

Jeremiah (Jer. 1:5: "Before I formed thee in
the belly ... I sanctified thee") and John the
Baptist (Luke 1:15: "He shall be filled with the
Holy Ghost, even from his mother's womb") were
filled with the Holy Spirit at or before their birth.
These examples prove that God's plan of salvation
always included infants as a possibility, because
they were saved while infants, and did not die
as infants.

II. God's Two Covenants Of Life

Both Included Infants. i

A "covenant" ordinarily is a contract or ani
agreement between or among two or more peo-
ple. When used, a "token" or "seal" is evidence
that the parties to the covenant recognize and
accept their respective undertakings.

God's Covenant of Life with Adam was on con-
dition of perfect obedience (Gen. 2:17; Rom. 5:
12). Adam's part was to obey; God's part was to'
give life. Adam failed; the Covenant was broken.
This Covenant included infants; the same death
that befell Adam came to all (Rom. 5:12: "Death
passed upon all men.")

The Covenant Of Grace

God's Covenant with Abraham was different
from His Covenant with Adam. It was not of
works — was without condition except faith. It
needed only to be believed, "I will establish My
Covenant between Me and thy seed . . . for an
everlasting Covenant, to be a God unto thee, and
to thy seed" (Gen. 17:7). Unconditionally, God
says: "I will ... be a God unto thee and to thy
seed."

"Walk before Me and be thou perfect" (Gen. I
17:1) cannot be a condition of this Covenant.'
Abraham was not "perfect," nor any one since
Abraham (except One — The Lord Jesus Christ),
yet the Covenant still holds good, for it is "ever-i
lasting" (Gen. 17:7,13,19). It is the Covenant of
Grace. If not, where does God record that Cove-
nant?

The Renewal At Pentecost

The proclamation at Pentecost did not repeal
the Covenant of Grace; it renewed it ("The pro-
mise is unto you and to your children" Acts 2:
.39; "Ye are the childern ... of the Covenant
which God made with . . . Abraham" Acts 3:
25). The "promise" also was made to Abraham.
"The promise . . . was ... to Abraham." "It is
of faith ... by grace; to the end the promise
might be sure to all ... of the faith of Abra-
ham . . . the father of us all" (Rom. 4:13,16).

"They of faith are of the children of Abra-
ham." "That the blessing of Abraham might come
on the Gentiles through Jesus Christ; the promise
of the Spirit through faith." "To Abraham and
his seed were the promises made ... to thy
seed, which is Christ." "If ye be Christ's, then
are ye Abraham's seed, and heirs according to
the promise" Gal. 3:7,14,16,29.

The Two Tokens: Circumcision [
And Baptism.

Circumcision in the Old Testament was the first
token of the Covenant of Grace. Its successor in
the New Testament, the second token of the Cove-
nant of Grace, was Baptism, as was shown in the I
second article of this series, "The Holy Spirit and i
water" (in the November issue of The Journal,
under the sub-heading "Circumcision and Bap-|
tism.") That discussion will not be repeated here.

jg Jan. 1943 THE SOUTHERN PRESBYTERIAN JOURNAL Page 5

but the conclusion reached was as given above:
Baptism succeeded Circumcision as the sign, the
seal, the token of the Covenant of Grace.

The Grace Covenant Included And
Still Includes Infants

The same verse announced God's grace to Abra-
ham and to his seed, "an everlasting Covenant,
an to be a God unto thee, and to thy seed" (Gen.
)17:7. "To Abraham and his seed were the prom-
ises made" (Gal. 3:16). Moreover, the Covenant
token (circumcision) was administered alike to
adults and to 8-days-old boys.

ij Since the proclamation at Pentecost made no
5l change in the Covenant sharers, of course be-
ti lievers' children in the New Dispensation have a
i„ right to the new token of the "everlasting" Cove-

nant. God and the Covenant remained the same;
itli only the token was changed. Therefore infants

of believers should be baptized.

III. God's Church Always
Included Infants.

"{ Some people think there was no church before
i Pentecost. Strong's Exhaustive Concordance
translates the Greek word for "church" as either
' the Jewish synagogue or the Christian commu-
^ nity of members. Moreover, Stephen spoke of "the
. church in the wilderness" (Acts 7:38). The Greek
I word used here is the same used elsewhere of the
' New Testament Church. Since the Saviour, living
in the Old Dispensation, said: "I will build My
Church" (Matt. 16:18), and used the same word
twice in (Matt. 18:17), with no explanation of
it, it must have been familiar.

However, this discussion is not primarily con-
cerned with the defence of any terminology. Some
word is needed and "church" will be used, as a
convenient, easily understood word, to designate
the body of God's people whom He called first
Dut of Ur of the Chaldees, and then out of Egypt.

The Church Of The Bibla

"Elders" were officers in both the Old and the
New Testament Church. The word occurs more
than 100 times in the Old Testament, only a few
referring to the aged as such. Presbyter, bishop
and elder, in the New Testament, designate the
same officer transferred — name, function and
ill — from the Old Testament Church.

The New Testament Church, then, in its organ-
ization, was not a new creation. *Twas merely an
adaptation of an organization that was familiar
CO the Jews.

Two Ordinances

The Old Testament Church had two ordinances:
1. A token of membership (circumcision) ; 2. The
Passover. ("It is the Lord's Passover" Ex. 12:11;
"Ye shall keep it a feast to the Lord ... by an
Drdinance forever" Ex. 12:14).

Likewise the New Testament Church has two
3rdinances, identical in purpose with those just
named, but different in form. The Lord's Supper
displaces the Passover; both are memorials, and
■'Christ our Passover is sacrificed for us" (L Cor.
5:7). Likewise, Baptism displaces Circumcision,
as was shown in the second article of this series.

As was seen in the second article just referred
to, faith is a prerequisite in both Circumcision
and Baptism. In the case of Isaac — 8 days old

(Gen. 21:4), it could not have been his faith. It
was the faith of his father Abraham. So with
same way, the baptism of infants of believers
manifests and depends upon the faith of the pa-
rents. (At least one of the parents should be a
believer according to I. Cor. 7:14: "The un-
believing husband is sanctified by his wife, and
the unbelieving wife ... by the husband: else
other Jewish parents and their children. In the
were your children unclean; but now are they
holy.")

Old Testament Church Membership

B"'aith was the one requirement for membership
in the Old Testament Church. "He received the
sign of circumcision, a seal of ... the
faith . . . he had . . . the father of all thein.
that believe." "It is of faith ... by grace; to
the end the promise might be sure to all the-
seed ... to that ... of the faith of Abra-
ham . . . the father of us all" Rom. 4:11,13,16.

Additions to church membership were by cir-
cumcision. "He that is born in thy house, and he
that is bought . . . must needs be circum-
cised . . . the uncircumcised man child . . . shall
be cut off from his people; he hath broken
My Covenant" Gen. 17:13,14; "when a
st anger . . . will keep the Passover to the Lord,
let ail his males be circumcised, then ... let
him . . . keep it ... no uncircumcised person
shall eat thereof. One law shall be to him that is
homeborn and unto the stranger" Ex. 12:48,49.

Two Classes

The membership was of two kinds: 1. Adult;
2. Infant. An 8-day-old baby received the same
token as adults: ("He that is 8 days old shall be
circumcised" Gen. 17:12). Matthew Henry says
that at 13, a child began to be a "son of the
commandment," obliged to the duties of adult
church membership, having been from his infancy
a son of the Covenant. Such assumed full respon-
sibility as adults without renewal of the Covenant
token "after they believed."

New Testament Church Membership

As before, the requirement of membe^'ship in
the New Testament Church was faith. The same
"wo classes continued: 1. Adult; 2. Infant. Since
■:he Old Testament Church was taken over, with
specified changes, to form the new church, with
no change commanded in its membership, no
cl ange was made. The Jews would have uproar-
iously denounced a change which left the children
out. (See below: "No protest against abandon-
ment of children.") Church membership con-
tinued to include infants, they becoming mem-
bers through receiving the new token, baptism.

When infant members assume adult church
membership, their faith vindicates, justifies, makes
good, and rewards the faith of the parents. When
they thus ratify the undertaking of their parents,
they no more need to be baptized "after they be-
lieve," than circumcised children needed to be
circumcised again.

No Protest Against Abandonment
Of Children

If the New Dispensation left out children of
believers, Jewish parents who became Christians
would leave a relationship to God in which their
children shared, and under the same Covenant

Page 6

THE SOUTHERN PRESBYTERIAN JOURNAL

Ian. 194!

enter a relationship to the same God in which
their children would have no part. If parents ac-
cepted Christ, their children would lose their pri-
vileges— would no longer be "children of the
Covenant."

The Bible records much opposition by Jews to
the Christian religion; they said it ignored the
practices of the Old Testament. There was a great
hullabaloo about dropping circumcision, but never
a word about leaving children of believers out.

Thousands of Jews became Christians, but made
no protest against abandonment of their children.
How eagerly would Pharisees, Sadducees, and all
other parties of the Jews have paraded such a
defect of the Christian religion! but search! not
a trace of this objection in or out of the Bible!
There was no occasion for it; the children were
not left out. No parent even inquired as to the
standing of his children. No protest against aban-
donment of children is perhaps the strongest
proof — except direct Bible teaching — of the prac-
tice of infant baptism by the Apostles.

SUMMARY

God's Plan of Salvation Always Included
Infants. In having a child baptized, the parent at-
tests his recognition of (a) the child's need of sal-
vation, (b) God's desire for the child's salvation
and His willingness to enter into Covenant with
the parent for that end, and (c) the parent's re-
sponsibility for the child's salvation so far as that
is dependent upon the parent's obedience to God's
requirements. Then the token (baptism) which
God recognizes as an acceptance by parents of
their Covenant with Him for the child, should not
be withheld from any child of a believer.

God's Two Covenants of Life Both Included
Infants. The Covenant of Grace has not been
changed ("Ye are the children ... of the Cove-
nant which God made with . . . Abraham" Acts
3:25; "If ye be Christ's, then are ye Abraham's
seed and heirs according to the promise" Gal. 3:
29). Just as infants of believers in the Old Dis-
pensation received the old token, infants of be-
lievers in the New Dispensation should receive

Go, im
Hfll pin?

the new token of the same, the "everlasting
Covenant with the same God.

God removed the "yoke" of circumcision ("
yoke upon the neck of the disciples" Acts 15:10)
and gave the simpler ceremony of baptism; wit
no command not to administer the new token t
infants, of course this should be done. According sitativf
to Galatians Three, the only thing that coul (jig the
change the Covenant "confirmed before of Go ijew:
in Christ" (Gal. 3:17) was the law; but the H
Spirit through Paul says, in the same verse,
the law "cannot disannul, that it should make
promise of none effect." If any other thing cd
alter the Covenant would not the Omnisciall
Spirit have known it? But He recognizes
Covenant as in full force and effect ("no ma:
disannulleth" Gal. 3:15).

Entering into Covenant with God for
children has not been left to the preference o
the parents. They may not do it or leave it alom
according to their own ideas, and find acceptanc
with God either way. God wants it done, or H
would not have commanded parents to do it

Every believing parent who, like Moses, fail
to have applied to his child the token of the Cove
nant into which that child was born, has only t
turn to Ex. 4:24-26, to see how God views
non-obedience. (This special phase will be disMjfit
cussed in the following article in this series unde
"God's Anger at Parental Negligence.")

God's Church Always Included Infants. It i
God only Who decides who shall be members o
His Church. How, then, can any Christian or bod
of Christians exclude from their organization an;
whom God would accept as members of the "body'
of Christ? It cannot be on God's authority; the:
on whose authority is it done?

theif",*'

and a

tlristian

clearl

h fot
stioBshipi
d that
fcythii
m wh

f&m 19
all of
er as
lit reltf
r,, God d
apects
our bn

lit some
1

Since God's plan of salvation, God's Covenantfcion in
of life, and God's Church always included infant? iirWy,
who among men would deny to helpless babes o
believers their God-given right to the sign, sealfc old he
token (baptism) of their inheritance in the Cove
nant of Grace and in the Church?

told to

Rev. G. L. Nisbet, D.D., Enters
General Evangelistic Field

In a meeting called to act upon the resignation
of the Rev. C. L. Nisbet, D.D., as Pastor of the
First Presbyterian Church, St. Albans, W. Va.,
the Presbytery adopted the following resolution,
viz:

That the Presbytery of Kanawha having with
regret dissolved the pastoral relation between the
Rev. C. L. Nisbet, D.D., and the First Church,
St. Albans:

First, Thanks God for bringing into our midst
the Rev. C. L. Nisbet, D.D.

Second, It congratulates Dr. Nisbet and the
First Presbyterian Church, St. Albans, on their
splendid work during the last eleven years, as
pastor and congregation.

Third, Resolved, That the Rev. C. L. Nisbet,
D.D., be granted permission to labor, as an evan-
gelist, within and without the bounds of this Pres-
bytery. That he be and hereby is highly recom-

tatter I
word

mended to all churches, throughout the bound St. me (
of our Assembly, who are seeking an evangelisi kkti:
to conduct a series of meetings. And that he
recommended to churches of other denomination
who may be willing to join in with their neigh
borhood Presbyterian Church, or churches, in sucl
a meeting, as a minister and an evangelist wh'
has the advancement of the Kingdom of God oi
his heart, and is willing and capable of workinj
with all those who love the Lord Jesus Christ am ^
accept Him as the head of the Church, which H< f
has bought with His own precious blood.

Fourth, That the Rev. C. L. Nisbet, D.D., bein},
a member of this Presbytery, we promise to re
member him in our prayers, praying that the Goi
of all grace, who gave His Son Jesus Christ U
die for the world that whosoever believeth in Hin
should not perish but have everlasting life, m&i
most richly bless him as an evangelist and usi
him in bringing many souls into His Kingdom.

Done in Presbytery in session in the First PresL.,.
byterian Church, Charleston, W. Va., this the 6tl' *Cha
day of November, 1942. »Wij
Attest: J. Blair Morton, Stated Clerk,

liied I
lion C(
tin iva

ailj cm. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 7

The Meaning Of Brotherhood

By Rev. Cecil H. Lang. D.D.*

I was recently asked to be the Protestant rep-
esentative on a team of three speakers repre-
enting the National Conference of Christians
nd Jews. The subject assigned me was "The
leaning of Brotherhood."

I immediately went to the dictionary to see
hat Webster's definition of brotherhood might
i.e. I found it thus: "a state or quality of being
■ ijrothers." That was not a very satisfactory defi-
' tliition, so I began delving into the lexicon of my
Ifwn heart. Turning the pages which revealed or
; Bcalled the experiences of a half century of liv-
ig, and a quarter century of life and service as
, : 4. Christian minister, I found three words which
jiijliore clearly than anything else defined for me
orl|ie meaning of brotherhood.

I The first is Love. That is primary in brotherly
' 'lationships. When Solomon said, "There is a
•lend that sticketh closer than a brother," he
as by this very exception proving the rule that
f le one who loves you most and stands by you
' ^ ingest is your brother.
m

The Hebrew scripture in Deuteronomy 6 :5 and
It jeviticus 19:18 shows us that we should love God
ith all of our hearts and love our neighbor or
1 -other as much as we love ourself. Of course
hrist reiterated and re-emphasized those two
ws. God does not say we should love ourselves.

expects us to do that. But He asks that we
|ve our brother an equal chance with ourself.

But some folks answer, "There are some peo-
e whom I just don't like." I do not find any in-
netion in the Bible saying that we must like
erybody. The best cure for dislike is love. We
e told to love everyone. When my son was five
ars old he played with another lad of the same
e, named John William. One day John William's
other told my son's mother this story: "Last
ght John William said his prayers and crawled
to bed. I thought he was asleep .Then he said,
'other, I want to pray again.' Getting out of
d and on to his knees he then said, 'God bless
Hie, me don't like him.' " Yes, we don't like
Iks, but we can love them.

Another meaning of brotherhood is expressed
the word Liberality. Ordinarily one would take
"*'Jpre off of his brother and put up longer with
brother than with any other person. The world
these days is learning large lessons of liber-
ty. Personally I am finding the experiences
■"ich were mine as a Chaplain in World War I

fnfirmed and enlarged in this war in terms of
erality of thought and practise in the matter of
:e and religious relationships.
One day while serving as Senior Chaplain in a
1 ge camp, a Catholic Chaplain came to see me
fd asked me to go with him to talk with his
Ittalion Commander. The case which we pled
"vth him was that of a Jewish lad who was suf-
f'ing because of his religious convictions and
^ 0 needed some consideration on the part of
tit Battalion Commander. A Protestant and a
(tholic Chaplain on a hot August Sunday after-
on pleading with a high-ranking officer in be-
,, , If of a sincere Jewish lad.
jerk.

Recently a colored Chaplain was being trans-
ferred to another post. A Protestant Chaplain,
raised in the South, moved that the group of
Chaplains express by rising vote their apprecia-
tion of this colored man's service and fellowship.
The motion was seconded by a Catholic Chaplain
and the first one to his feet was the Jewish
Chaplain.

The Government of the United States is demon-
strating this spirit of liberality in that under the
sponsorship of the Chief of Chaplains, who is an
ardent Roman Catholic, the government is pre-
senting to each soldier who desires one a copy
of the scriptures of his own faith. There has been
printed at government expense three copies of
the scriptures, which are identical in appearance
but are different in their content. One has on it
New Testament, Roman Catholic Version; an-
other New Testament, Protestant Version; and
the third Jewish Holy Scriptures.

Certainly that is indicative of the spirit of lib-
erality in our great democracy in things religious.

But the above plan of scripture distribution
illustrates also a third relationship which must
prevail in all true expressions of brotherhood and
that is

Loyalty. The government in issuing these scrip-
tures in three diffei-ent faiths says in essence that
it expects every soldier to be loyal to the faith of
his own heart and mind, to the convictions of his
own heart and soul.

There is large room for liberality in our rela-
tionships. We can have sympathy and practise
tolerance in the matter of respecting religious
convictions of others. Yet this whole thing van-
ishes into thin air and becomes piffle and noth-
ingness unless there be an innate loyalty.

When I view the flags of the twenty-six United
Nations I find in my heart a feeling of love and
a desire for liberality in my thoughts and dealings
with reference to the people of those nations. I
love Great Britain and its great people. I will be
liberal toward Russia because of her stalwart
stand and her spirit of sacrifice. But as I see the
flags of those twenty-six nations there is one flag
which stands out among them all. There is one
flag which through thick and thin, through life
and even unto death itself I will be loyal. The
flag of the United States of America.

I have learned to love my Catholic brethren.
I will be liberal in my dealings with a man of the
Jewish Faith. But I will be loyal to the tenets, to
the fundamental truth and teachings of the Pro-
testant Christian Faith, to the plan of salvation,,
and to the Author of Salvation, even Jesus Christ
Himself.

We have learned much about love and about
liberality and it will prove a blessing to this
world, but we must not forget that there are cer-
tain great essentials in which and to which we
must be loyal.

I often think of what a great teacher of mine
once said to his class of theological students, "Our
spirit should be clarity in the essentials; liber-
ality in non-essentials, and charity in all things."

Chaplain of the United States Army.

Page 8

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

Unto Him That Loveth Us

Rev. 1:5 (ARV)
By Rev. Wm. C. Robinson. D.D.

In the stress and turmoil of today we need to
keep ourselves in the love of God. And we can
only keep ourselves in the love of God as we turn
not to the pictures that men are making of God
but to the saving- revelation which God has made
of Himself in Jesus Christ. God so loved the
world that He gave His only begotten Son to save
1 As we hide in the cleft of the Rock of Ages,
He proclaims His own Name, the Lord, gracious
and meriful . . . forgiving iniquity and trans-
gressions and sin. God accompanies the preach-
ing of the word of His grace with the Spirit who
sheds abroad His love in our hearts. Holding a
crumpled yellow telegram in her hands, an Amer-
ican mother said to her minister: "No, they are
mistaken. My son is not lost. If he is not on his
ship, he is in his Father's house." By the grace of
God that mother met her supreme test in the love
of God.

The Bible is a letter from God with your per-
sonal address upon it. It is the inspired testimony
to the loving, living God, the God that doeth won-
ders, the Lord who made known His ways unto
Moses, whose deeds were remembered by the
children of Israel. The living God is the one who
acts decisively in the lives of men and women
and churches and nations so that they remember
the years of God's right hand. The God of the
Bible is the God of people whom He brings into
fellowship with Himself and loves and leads
through life, so that thereafter He is known as
the God of Abraham, the God of Isaac, the God
of Israel, the God and Father of our Lord Jesus
Christ. The Christian revelation is the story of
God's saving, redemptive acts which were de-
cisively and finally manifest in Jesus Christ, in
whom God became flesh and revealed His grace
and truth. In His Word God reveals Himself, acts,
speaks, brings individuals into fellowship with
Himself. God saved us. God called us with a holy
calling. God shined in our hearts to give the light
of the knowledge of His glory in the face of
Jesus Christ. The God of glory appeared unto
our father Abraham. God wrestled with Jacob.
God appeared unto Moses at the burning bush.
Suddenly there shone a great light around Saul
and he heard a voice from heaven saying, "Saul,
Saul, why persecutest thou me?" When John
was in the Spirit on the Lord's day, he heard a
great voice as of a trumpet and the risen Christ
revealed Himself to John. God is a spirit. God is
infinite. But it is not less important to remember
that the heart of the Triune God has a great glow-
ing affection for us, and that, out of that loving
fellowship. Father, Son and Holy Spirit act for
our salvation. When that brilliant French writer,
Blaise Pascal, passed away they found sewed in
his clothes this confession:

"God of Abraham, God of Isaac, God of
Jacob, not of the philosophers and scholars,
God of Jesus Christ, my God and thy God.
Thy God shall be my God."

I. God gave unto our Lord Jesus Christ a Reve-
lation that brings grace and peace to us from Him
Who is and Who was and Who is to come, from
the seven Spirits that are before His throne, and

from Jesus Christ, the faithful witness, the first-
born from the dead, the Prince of the kings of
the earth. Then the King James Version reads
"Unto Him that loved us and washed us from
our sins in His own blood." This is the Gospe
As John walked and talked with the Master, i
he leaned on the Saviour's bosom, he so appr«
priated the personal love of Christ that he A
scribed himself as the disciple whom Jesus lov©
This disciple so fully learned the love of Chrii
in the days of His flesh that even when JeStrti
waited four days to heed the call of Martha an
Mary for their brother Lazarus, John could still
write: "Now Jesus loved Martha and her sisteri
Mary." John knew the love of Jesus so well that!
he introduces the Lord's ministry of service in
washing the disciples' feet with these words
"Having loved His own that were in the world
He loved them to the end." He did the uttermost
act of lowly service to teach them just how much
He did love them. Similarly in First John love is
of God. Herein was the love of God manifested
in our case, that He sent His only begotten Son
into the world that we might live through Him
Herein is love, not that we loved God, but thati
He loved us and sent His Son to be the propitia-
tion for our sins. Oh, my friends, the Gospel is
not our love but His, not our merit but His
mercy, not our desert but Christ's death, not our|
righteousness but the forgiveness of our sins fori
His Name's sake. Lay aside all confidence in self,
anchor in the Gospel. He loved us and washed us
from our sins in His own blood.

However, the American Revised Version adds
a further richness to this precious Gospel text.
Translating from the oldest manuscripts, the Re-
visers read: "Unto Him that loveth us." This
reading fits exactly into the situation and need
of John and adds a blessed truth for us today
For John it was over fifty years since Jesus walk-
ed in Galilee and died upon the Tree. For a half
a century now He has been reigning upon tli
Throne of His Father as Prince over the kings of
the earth. His eyes are as a flame of fire, His
voice is as the sound of many waters. He has the
keys of death and of Hades. John may well have
been pondering. Does He still love us, is He con
cerned with our little trivialities on this earth?
Before He left, He said: "He that hath my com
mandments and keepeth them, he it is that loveth
me: and he that loveth me shall be loved of my
Father, and I will love him and manifest myself
to him." Perhaps, John is wondering: Have I kept
His word, have I obeyed His commandments? One
of my congregations is lukewarm, another has
lost its first love, another is seamed with factions
and a fourth is disgraced by immorality. I am
persecuted exile in a Roman concentration camp,
I was arrested and scourged and consigned
labor in the mines. Does the Christ of glory still
love these little groups of His people and their
exiled pastor? If these doubts were rising in John" '
mind they are dissipated as the morning mist be-
fore the rising sun. Yes, His love is the same. He'
stopped Saul the Inquisitor with the words, "Why
persecutest thou me?" The Son of Man appeared:
to Stephen standing at the right hand of God
rising from His throne to welcome His dyini

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

martyr. And now He has appeared unto John,
rhough His countenance shineth as the sun in its
strength, it is the same loving face that spake
from the Cross: "Son, behold thy mother."
'Mother, behold thy son." And once again John
s leaning on the Saviour's bosom with every
ioiibt and hesitation gone while he pens the
ilessed words, "Unto Him that loveth us."

Mother, father, brother, sister, wife, are you
311 some Isle of Patmos this Lord's Day, exiled
from a son or husband or lover far off on the
;ossing ocean, or separated from those who have
^one on before, are you suffering like this per-
secuted witness, or are you simply trying to carry
)n in His name? May He so manifest Himself to
,'ou this day that you may know you also are the
iisciple whom Jesus loves. May His present, liv-
ng love chase the shades of night away, give you
garlands for ashes, uhe oil of joy for the spirit of
leaviness, until this ascription of praise rises from
•our heart: "Unto Him that loveth us ... be
he glory and the dominion forever and ever.
\men."

Yes, we are each to individualize the love of
[Christ. John was able to tower above his col-
eagues in the apostolic college just because he
ook unto himself so much of the love of Christ.
There is one thing about the love of Christ that
s different from other possessions, the more we
ake unto ourselves the more we have to give to
)thers. It takes all of the rays of the sun to ripen
)ne cherry, but while that cherry is taking all of
he sun to itself the same sun is ripening millions
)f cherries. You may dip your cup to the full, but
he great ocean has water for every other cup.
5uch is the love of God in Christ that the more
me takes it unto Himself the more he realizes its
'ullness for the world. As soon as we realize that
le is the propitiation for our sins, immediately
ve add and not for ours only, but also for the
ins of the world. As soon as John says I am the
Iisciple whom Jesus loved he must needs add,
jod so loved the world. As soon as Paul can say,
le loved me and delivered Himself up for me, he
nust add, if One died for all then were all dead
md He died for all that they that live should
lenceforth not live unto themselves but unto Him.
"he two greatest interpreters of Jesus — John and
'aul — are just the two men who appropriated to
hemselves most of His love. An old Scottish
)ivine had a dream in which the Lord appeared
into him saying that He wanted the minister to
:now just how much God loved him. Thereafter
hat man's life was marked by a sanctity and
weetness that are seldom seen.

The seventy-first and the one hundred and
hirty-ninth psalm speak of God's love and care
rem the very beginning of the psalmist's life,
^he psalmist thanks God for presiding over His
informed substance, for numbering His members
v^hen there was none of them. When he is old he
eans on the everlasting arms and when he is
v'eak he whispers, "I will go in the strength of
he Lord God." To the psalmist: "The Lord is my
hepherd. I shall not want." Paul says, it pleased
.-od who separated me from my mother's womb
0 reveal His Son in me. So each of us ought to
tand before the whole revelation of God's love — •
he rays of the love that shine like stars through
he Old Testament and the sunburst of that love
.1 Christ and drink it all into our own hearts. His
3ve is for me as individually as it is for John who
3aned on His bosom, for penitent Peter whom
(e met on the shores of Galilee and recommis-

sioned to feed His flock, for doubting Thomas to
whom He unbared the cruel wounds, for Paul who
persecuted Him, for John Mark who needed a
second chance, for Matthew the Publican, for
Mary, the Magdalene, for Nathanael and Martha
and the weak churches of Asia Minor. Beyond
death and the Resurrection the reigning Christ
loves us with the same individual love that John
knew in the days of His flesh.

"Warm, sweet, tender, even yet
A present help is He,
And love hath still its Olivet
And faith her Galilee."

As Francis Thompson looked back over a life
torn by sin and wickedness it seems to Him that
the living, loving Christ like a hound from hea-
ven had been pursuing him until He opened to a
lost sheep the gates of gold.

"Halts by me that footfall:
Is my gloom after all
Shade of His hand, outstretched,
caressingly?"

II. Before our Lord reveals the scrolls unfolded,
the trumpets pealing, the wine-cups from the
wrath above, He shows His own face so that we
may meet these awful facts with the assurance
that the Lord over them all loved us. This present
individual love of Christ for each of us is the
greatest thing anyone of us can take into the fu-
ture. We are travelling perilous days together.
Brave men are standing in the places of danger
and death for us, our freedom, our country, our
homes. In appreciation of all that they are doing
for us we want to give them the best we have.
And the best we have is the present individual
love of Christ for us. Soldier boy, sailor friend,
may our God be your God, our Saviour your Sa-
viour, our heavenly Father your heavenly Father.

Taking the love of Christ into tomorrow does
not mean indolence in sin. Christ says. As many
as I love I rebuke and chasten. The loving Christ
is also the purifying Christ. His flaming eyes pene-
trate every one of the seven congregations and
point out the wickedness and condemn the evil.
His gaze that nought escapes, without, within,
sees us through and through. And knowing our
weakness and wickedness He metes out life's cir-
cumstances for our eternal good. But through it
all we know that His loving heart goes with us.
No punishment that our fathers gave us seemed
good at the time, but grievous. But as I look back
over his dealing with me I would that I could tell
my father just how much I love him for his gi'eat
continued love for me. The great loving heart of
the Christ is disciplining our congregations and
our hearts for glory. No chastisement seemeth to
be good but grievous, yet it worketh out a far
more exceeding and eternal weight of glory. First
Peter teaches us that it takes suffering to separate
us from our sins.

The loving Christ is prince of the kings of the
earth. He has taken the book of destiny and
loosed the seals. The white horseman of conquest,
the red horseman of war, the black horseman of
famine and the pale horseman of death are not
beyond His control. The Messiah is the Lord of
destiny and history. He is directing all to its God-
appointed end. And in and through it all He
loveth us.

Page 10

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

"Peace, perfect peace, our future all
unknown?
Jesus we know, and He is on the
throne."

In all our affliction He is afflicted and the angel
of His presence saves us. As we pass through the
furnace there is the form of another with us and
His form is as the form of the Son of God.

In the hour when the shadows were darkening
about Himself Jesus prayed that His joy might
be in us so that our joy might be full. For the
joy that was set before Him He endured the Cross
despising the shame. His joy is our strength when
we tread shores of Jordan. The blessing of com-
munion with the Father filled His heart to over-
flowing with joy even as the darkness of the Cross
fell over Him. By that expiatory Cross He has
opened the way of access to the Father and made
us priests unto His God and Father. The way of
access to God has not always been open. Sin
closed it. Only the High Priest and he only once
a year and only with the blood of a sin-offering
was permitted to enter the presence of God. But
when Christ died the veil of the Temple was rent
asunder — the way to God was open. In all our
trials and afflictions we can have access to God
and find in the midst of sufferings the joy of
fellowship with God. Our comfort is the comfort
of the early Christian testimony: "Who shall sep-
arate us from the love of Christ? shall tribulation,
or anguish or persecution, or famine or nakedness
or peril or sword? Nay in all these things we are
more than conquerors through him that loved us.
For I have been made certain that neither death
nor life, nor angels nor principalities, nor things
present nor things to come, nor powers, nor
height, nor depth, nor any other creature shall
be able to separate us from the love of God which
is in Christ Jesus our Lord."

"The Revelation prophecies of that tre-
mendous day
When Christ — and Christ alone — shall
be the trembling sinner's stay."

But we go even before the Great White Throne
of final judgment with the pulsating, living love
of Christ. The One who cometh with the clouds
is the One who loveth us.

"When I soar to worlds unknown
See Thee on Thy judgment throne,
Rock of ages cleft for me,
Let me hide myself in Thee."

In the great Presbyterian Catechism drawn up in
the Palatinate and authorized in Scotland in 1590
We have this glorious assurance: That in all mis-
eries and persecutions I lift up my head and wait
for Him, who did before stand in my stead before
God's Judgment-seat and take away all curse from
me, to come again from heaven as a judge to
throw all his and mine enemies into everlasting-
pains and to receive me and all the elect unto
himself into heavenly joys and everlasting glory.

III. The great love of Christ revealed on the
Cross and living and pulsing in undying affection
for us now bows our wills to His dominion and
constrains our lives for His Kingdom.

"Here is the magic of the Cross; it presents a
scene of love such as the world had never seen
before and will never see again. When the world

was lost, ruined and undone, when all hope had
fled from earth, and apparently fled forever, Je-
hovah bows the heavens and comes down, and,
travelling in the majesty of His strength, works
out a redemption for His imprisoned subjects
which astonished the angels and made the uni-
verse stand aghast. Here was love, unspeakable
love, 'When God the mighty Maker died for man
the creature's sin.' And when this amazing love
is fully comprehended and distinctly realized, the ,
stoutest heart of the proudest sinner will yield tm<
its mighty influence. Love is the talisman by whicl|!
God subdues the sinner's heart and gains his su-
preme affection. Let him firmly believe anif
strongly realize that Jesus was indeed the LamU
of God slain for the sins of the world, and thai '
it was Love, almighty Love, which occasioned the
awful sacrifice, and he will bow his soul in the
depths of humility and give his heart to God."

As long as Satan could represent God to the |
sinner only as the awful judge armed for his de-
struction he could arouse the heart of man to
hatred and rebellion against God. But God Him-
self, God in Christ, hath loosed us from our sins
by His own blood. That awful load of guilt and
curse no longer hangs over us. For us Christ hath
drunk damnation dry. He bore our sins in His i
own body on the tree. He was made a curse fori
us that we might be made the righteousness of
God in Him. And now the living, loving Christ
stands with His nail-pierced hands overflowing
with the gifts of His redemption, forgiveness ofi
sins and the new nature with the law of God
written on our hearts. His arms are outstretched :
in gracious invitation: "Come unto me all ye that
labour and are heavy laden and I will give you
rest. Take my yoke upon you and learn of me for,
I am meek and lowly in heart and ye shall find
rest unto your souls. For my yoke is easy and my
burden is light." The shackles of sin just fall
away as the heart turns to her heavenly Lover.
As the Holy Ghost shed abroad the love of Christ
in our hearts we are delivered from the thralldom
of Satan and translated into the Kingdom of the
Son of His love.

The gates of man's soul may remain barred to
every effort to crash an entrance. But when the!
nail-pierced hands of love tenderly knock, when
the Holy Spirit sheds abroad His love, the gates
of that soul, in its first knightly act, rise like the
castle gates of yore and admit the best Friend a
sinner ever had. "Lift up your heads, 0 ye gates;
and be ye lift up, ye everlasting doors; and the
King of glory shall come in."

A man can only be free in so far as he thinks
and feels and acts in terms of what is not him-
self. Freedom comes when some great cause, some
great loyalty lifts a man out of the thralldom of
his own sinful affections.

"My will is not my own,

Till Thou hast made it Thine.
If it would reach a monarch's throne

It must its crown resign." i

He that seeketh his life shall lose it, he that loseth
his life for the Son of Man's sake shall find it.

"Make me a captive, Lord,

And then I shall be free. \
Force me to render up my sword i
And I shall conqueror be.

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

I sink in life's alarms

When by myself I stand.
Imprison me within thine arms

And strong shall be my hand.

"My heart is weak and poor
Until its master find;
It has no spring of action sure;

It varieis with the wind.
It cannot freely move

Till thou hast wrought its chain;
Enslave it with thy matchless love
And it shall deathless reign."

— George Matheson.

Being made free from sin and having become
servants of God we have our fruit unto holiness
and the end evei-lastin^ life. There is now a new
kingdom stretching before us, the Reign of the
King of Love. That Kingdom rests upon the ever-
lasting Throne of Christ and cannot be shaken.
Therefore, we know that our labor in this King-
dom shall not be in vain in the Lord. The cer-
tainty of fruit for our service in this Kingdom
and the love of Christ constraining our hearts
move our service in the Kingdom of His God and
Father. Generally there is seed time and harvest
so that the planter is assured he will reap a har-
vest for his labor of planting. Occasionally war
and flames destroy the crop as it is doing today
in Russia. We are more certain that Christ will
not allow our labor to be in vain in His Kingdom
than any farmer is that he shall reap what he has
sown. The Kingdom of Christ is moving through
the ages, carried onward by the great throbbing,
loving heart of the Christ. The waves of war and
destruction may mount higher and higher, they

shall never touch the Throne where He sits at
God's right hand. His Kingdom cannot be moved.
Love for Him, zeal to manifest the glory of His
gracious love nerves our hands and hearts and
gifts to spread His Kingdom from sea to rolling-
sea.

In His Kingdom, Christ is enthroned. Unto Him
who loveth us be the dominion. That means that
Christ is to reign on the throne of our lives and
hearts. It means that every motive, every pur-
pose, every plan ought to pass before His holy,
loving eyes. In all thy ways acknowledge Him and
He shall direct thy paths. Search me, 0 God, and
know my heart: Try me and know my thoughts;
and see if there be any wicked way in me and
lead me in the way everlasting. With Christ on
the throne there are some things that ought to
pass out of our hearts: bitterness and envy and
hate. There are some things that ought not to
pass over our tongues: filthy stories, unkind judg-
ments, profanity. There are some things that
ought not to enter our lives: drunkenness, dis-
honest gains, abuse of our positions, fornication.
The great sanctifying, purifying power is the pre-
sent, reigning, personal love of Christ. Christ loves
you, my brother, and He is counting on your life,
your heart, your hands in His advancing hosts.
Do not disappoint Jesus Christ who loved you and
died for you on earth, who loves you now on the
Throne of heavenly glory.

"0 Love that will not let me go,
I rest my weary soul on Thee;
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be."

Imperishable Results Justify A Revival

By Rev. Gipsy Smith. Jr.*

Never was the church more richly organized
than she is at the present hour. Her ministers
were never more thoroughly equipped for the
proclamation of the Gospel. Yet who does not
feel that there is something lacking, some large
and heavenly baptism of power, to give authority
to those who preach and reality to those who hear.
I recall the remark Sir Walter Scott once made
as he stood before a portrait of Robert Burns.
He looked at it for a moment, and then said,
"Yes, the lustre is there, but it is not lighted
up." And it seems to me that what Sir Walter
missed in the portrait of the poet is what we all
miss in our church. The lustre is there of method
and efficiency, of able preaching and devoted
service, yet somehow, if I see things aright, that
lustre is not lighted up, and nothing will light it
up except revival.

Our Christian faith has not come down the
centuries like a steadily expanding river. There
have been times of deadness, seasons of inertia,
long ages of weary formalness. And then, always
at the appointed hour, has come the opening of
heaven's windows, and an awakening to lost
simplicities. So it was with St. Francis. So it was
with the Reformation. The Reformation was not
a thing of politics; at its heart it was a spiritual
revival. So it was with John Wesley; so has it

been in our land with every secession and dis-
ruption. No secession is just ecclesiastical; at
its deepest it is spiritual. It is the protest of the
heart — the challenge of the soul — the trammelled
spirit breaking through to God. The history of
Christianity is one long checkering of light and
darkness, and the light is always near unto the
darkness. Just when everything seemed lost, the
battle was on the point of being won. A thousand
times the extremity of man has proven the oppor-
tunity of God. And today, when we seem to have
tried everything, and still lack the authentic mark
of power, taught of history we reasonably hope
that the hour of our redemption draws nigh.

I pass on to consider one or two objections
that are commonly urged against revivals. And
first, and perhaps especially in England, where I
was born and lived most of my life, there is the
deep dislike of their emotionalism. The pride of
the Englishman is to repress emotion. No sober
Englishman is ever quite at home in the exhibition
of excited feeling, and when we find, as we
generally find, that revivals are times of very
great excitement, that alone is sufficient to dis-
credit them. Very often feeling is so tense that it
leads to hysterical phenomena. With that attitude
I have the greatest sympathy. I understand it
thoroughly. Trained in the reserve of English

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THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

pieties, I am ill at ease wih anything hysterical,
yet there are one or two considerations to be
urged upon the other side which the thoughtful
person must never forget.

The first is that all great experiences have the
power of profoundly moving men. Any psycholog-
ist will tell you that this is one of the touch-
stones of their greatness. Tell a mother that her
son is lost, that his vessel has foundered with all
hands; then tell her that a telegram has come
announcing that he is miraculously saved. Tell
it gently— break it to her tactfully — yet who will
blame her if she weeps, or staggers and falls
swooning to the ground. Such experiences are
deep, and being deep they justify emotion. We do
not judge. We call it natural. We should be sur-
prised if it were otherwise. And what I want to
know is, is it not just as natural when the experi-
ence is not the saving of a son, but the very
much more worthwhile saving of a soul? Why
justify emotion in the one case and frown upon
it in the other? The intense emotion that accom-
panies revival, dislike it as we will, may be the
signature of an infinite experience.

Then, too, we must seek to understand the
office of emotion in religion. It is the very office
which it exercises in every other sphere of human
life. You may convince a man that a certain act
is right, and yet he may be a laggard in the
doing of it. But touch his heart, kindle his emo-
tions, and immediately the thing is done. And
tlhat is the divine office of emotion, to make men
do, in the passion and the surge of it, things, that
in cold blood would be impossible. People who
are reached in a revival have settled habits and
besetting sins. And to change the lives of people
such as these, what fitter instrument could the
Great Master use than what Newman calls "the
power of excited feeling?" Men dare more greatly
when they feel intensely. Nobly excited, they will
venture anything. Perhaps there is no venture in
the world so magnificent as venturing on Christ.
That is why, in seasons of revival, God uses the
spur of emotions as surely as the convictions of
the intelligence. Emotion is not permanent. It is
transient; it passes. It is no more permanent than
a fire upon your hearth that by night-fall may
have sunk into its ashse. But while it lives it leads.
It laughs at obstacles. It leaps the parapet. And
that is exactly what God wants.

Another common objection to revivals is that
they are self-centered. Nothing matters but the
individual; revivals are concerned with him alone.
Yet the cdlde'st historian admits today that
Wesley did more than any other, man in Eng-
land to save his beloved land from revolution.
He did not hold conferences on the social order.
He preached Christ to the sinner. He confronted
each separate man and woman with the love of
God in the Lord Jesus. And such is the genius
of our religion that, doing so, he woke the
national heart, and saved his country from social
disaster. It is not selfishness that seeks the one.
It is the Holy Spirit from above that seeks the
one. For one coin the woman swept the house.
For one sheep the Shepherd went a-seeking. Lord,
give us a great revival speedily, intensely personal
and individual, and it will permeate the fabric of
society!

But perhaps the strongest objection to revivals
is that they do not last. They are evanescent —
there is nothing permanent about them — they dis-
solve and leave not a thing behind. On that
there are two things I want to say.

The first is that it seems to me that all such
judgments rest on a confusion. There is a con-
fusion between emotion and effect. That the
emotion passes is unquestioned. It passes because
its work is done. Intense excitements never have
any permanency, nor are they divinely intended
to have permanency. But the effects produced by
high emotion, whether religious or artistic, are as
lasting as any facts in history. April showers
do not last, nor does anybody expect that they
should last. But when the April showers hati
passed away there is a thrill of greenness aloM;
every hedge-bank. And the quickened emotion m!
revival-times passes, as the April showers do, ym
issues in a thousand things of beauty. Has tM
Reformation proved a transient thing, thouS
the initial glow of it is gone? Have not Ameri3
and England, though the rapture has departeJj
been permanently influenced by Wesley? Granted)
that in these seasons of excitement things are
said and done that are regrettable; granted that
not a few prove renegade who have only been
emotionally touched — nothing is more certain, in
the whole course of history — than the permanence
of revival-issues in the individual, the nation, and
the church.

The other thing I want to say is this: I call it
the witness of the higher level. When there is
decadence after revival-time it is never the same
as that which went before. Allow me to illustrate
that point. Men deplore the coldness of the church
today; we are told that it is unspiritual and
worldly. Nor can anyone, alive to spiritual things,
deny that there is truth in that description. Yet
to the student of history one great fact is mani-
fest, and that is that the church in by-gone eras
fell to degradations and to depths which are in-
conceivable today. Find out what Italy was like
when Francis came; find out what Europe was
like when Luther came; study the religious life
of England when the voice of Wesley rang across
the land there to discover things, depths of de-
gradation, impostures, organized hypocrisies which
are now utterly unthinkable. The tide goes back
after every great revival. There is a tidal element
in history, but it never goes back to the old point
of ebb. Something is gained, never to be lost.
There is a general heightening, a rise of level,
a more sensitive conscience, a glimpse of new
ideals, which persist even when deadness comes
again. That is as true of painting and of poetry
as it is of the renaissances of religion. Renais-
sances may disappear, but they leave something
that never disappears — something that abides,
more than a memory, a kind of bridling and con-
trolling power, even when all the lights of heaven
are dim and the winds of Paradise have ceased
to blow.

Always — preparatory to revival — there has been
a certain deadness in religion. Always — prepara-
tory_ to revival — there has been unrest, dissatis-
faction, and unsettlement. And always, I venture
to say always, revivals have been given of God in
periods of historical transit. Just as in individual
life, crises are associated with such periods, as
when childhood is passing into youth, or youth
emerging into manhood, so in history revivals
come when things are waxing old as doth a gar-
ment, and the foundations of society are rocking.
It is when new ideas are fomenting and new
thoughts swarming into the knowledge of man;
when there are new conceptions of the social
order, or when new classes are rising into power;
when the older social groups are breaking up,

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

and men dream of a re-constituted world — it is
then you have the coming of revival. I cannot
take too much space to enlarge on that; I simply
refer you to the page of history. Francis, Savana-
rola, Luther, Wesley — that is true of the periods
of them all, and he must indeed be blind who
cannot recognize these signs in the conditions of
our life today. Unrest on every hand. Unsettle-
ment on every hand. Profound dissatisfaction with
the state of things, both in society and in the
church. New thoughts, fomenting in the minds of
millions, about the Bible and about the universe,
as if we moved in worlds unrealized. I feel pro-
foundly that the time is near when we shall be
in the midst of a revival. History points to it with
no uncertain fiiiger. God is not capricious in his
workings. For a revival, as for spring and sunrise,
there is a fulness of the time, and the fulness of
preaching and in worship, and in social service.

the time is nigh. There is something lacking in
which nothing but a revival will bestow. The
church today is not clothed with heavenly power.
She is distracted, weak, often ineffectual, but the
time is coming, and is nearer than some of you
think, when the church shall recapture her au-
thority, "Not by might and not by power," saith
the Lord.

Let us all seek to be "of one mind in the
Lord," and earlier than we dream, the places
where we assemble shall be swept as with the
sound of the mighty rushing wind. And God, who
is waiting to be gracious to our church, to our
beloved land, and to the world, will solve our
problems and redeem our weakness with the
baptism of power from on high.

*Mystic, Conn.

The Rulers Of The Chinese

By Rev. Melton

It is a very general opinion, held by a great
number of people who are in a position to know,
that Generalissimo Chiang Kai-shek and his wife
are among the greatest in the world today. In
addition to their qualities of mind which make
them great as political and military leaders of
the world, they are great in their faith. In March,
1937, Chiang Kai-shek was invited to address the
East Asia Central Conference of the Methodist
Episcopal Church meeting in Nanking, China. The
Generalissimo was recuperating from the effects
of his experience in Sian and was not able to be
present in person. He sent a representative to
read the paper that he had written. He chose for
his subject "What the Suffering of Jesus Means
To Me." This extraordinary addxess was translat-
ed by Dr. Warren H. Stuart and published in TJi*
Christian Century. It was reprinted in The Pres-
byterian Survey of July, 1937.

It will be recalled that Generalissimo Chiang
Kai-shek had been betrayed and imprisoned in
Sian by two of China's war-lords, General Yang
Fu-cheng and General Chang. These mutinous
subordinates threw him in prison and brutally
treated him in their endeavor to force him to
comply with their ideas and purposes. Madam
Chiang flew by plane to share her husband's cap-
tivity as soon as she learned of his betrayal. They
were released on Dec. 25, 1936. It was on March
of the following year, 1937, that his paper was
read before the Conference. I quote, "Many per-
sons on meeting trouble fall back and fail because
they lack the self-confidence that is based on re-
ligious faith. I have been a follower of Jesus for
nearly ten years and make a daily practice of
reading the Scriptures for the cultivation of the
religious life. The crisis in Sian last winter arose
suddenly. Imprisoned in solitude for a week by
the rebelling regiment, I read the Bible aloud to
my jailers, and found it much more meaningful
and delightful than ever before. The greatness of
Jesus' overwhelming love encouraged me so that
m my conflict with evil I was finally victorious
over the demon of hatred. I regained a right
spirit; the prayers of many fellow Christians
strengthened me mightily. Are not the seven
words of Jesus on the cross his last will and
Testament? The first saying is a prayer on be-

j Republic Are Christians

Clark, D.D.*

half of his cruel murderers; "Father, forgive them,
for they know not what they do." I have thought
much about the overwhelming love of Jesus.
During my captivity some wanted to bind me with
demands, others to win me over by flattery, others
to frighten me with weapons, others to terrify me
with threat of a "People's Tribunal." Dangers
beyond description surrounded me. But I firmly
trust Jesus Christ while in such a situation,
thought of his being under temptation from the
devil forty days in the wilderness, of his prayer
in solitude in Gethsemane, and of his unjust trial,
as an example of myself. Moreover, I remembered
how my chieftain. General Sun Yat-sen, when kid-
napped in London secured his liberty through
prayer. So I vigorously resisted the rebels and
prayed in the spirit of the cross to be delivered
to what they called a "People's tribunal," to make
the final sacrifice, seeking not to falter in my
life ideals. Then I felt the peace of God bringing
me joy and comfort."

The remarkable fact is that his captors suddenly
repented of their treacherous acts, gave him his
liberty, and one of them voluntarily returned with
the Generalissimo to Nanking requesting that he
be punished for his treachery.

Now another extraordinary thing occurs. Gen-
eralissimo Chiang Kai-shek freely forgave his be-
trayer and then honored him and trusted him. I
have a picture which I clipped from the daily
paper of July 18, 1937, showing one of these
kidnappers of the Generalissimo. It is General
Yang Fu-cheng. The picture shows him and his
wife and his son as they arrive in San Fran-
cisco. Generalissimo Chiang Kai-shek had given
him three-hundred thousand dollars and com-
missioned him to visit the United States as a spe-
cial ambassador from China! In the United States,
he visited our army posts, the West Point Mili-
tary Academy, and the President in Wasington.
So Chiang Kai-shek the Christian forgave his
enemies.

The faith of Madam Chiang Kai-shek is like
unto that of her great husbands'. She says, "With
me religion is a simple thing. It means to try
with all my heart and soul and strength and

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THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

mind to do the will of God. I used to pray that
God would do this or that. Now I pray only that
God will make His will known unto me. God
speaks to me in prayer. When I am spiritually
thirsty I go to the fountain of living waters."

My sister, Mrs. Fletcher S. Brockman, of Co-
lumbia, S. C., writes me the following interesting
account of her experience at a reception given
in their honor at the home of C. T. Wang, in
Shanghai.

Madam Soong when a young woman attended
McTyiere School, a school established by the
Southern Methodist Mission under Miss Laura
Haygood. Madam Soong was one of Miss Laura's
favorite pupils. They were devoted friends and
Miss Laura greatly influenced the life of her
young friend. Madam Soong was a devoted Chris-
tian, a faithful and untiring worker in her church
and in her home.

When Fletcher and I were in Shanghai, on one
of our last trips to the Orient, a group of old and
intimate friends had been invited to C. T. Wang's
Shanghai home to meet us. It was to be a very
informal family get-to-gether, and as they said,
three generations would be represented — grand-
parents, parents and children. C. T. Wang and
H. H. Kung were both members of Sun-Yat-
Sens Cabinet. They were in Nanking and could
only occasionally come to Shanghai. Saturday and
Sunday afternoon were the only days they could
be in Shanghai, unless sent on some government
business, so our party had to be held Saturday
afternoon. Madam Soong, of course, had been
invited. She was one of the most important in
the group. Wednesday morning of that week,
Madam Soong's daughter, Mrs. H. H. Kung, took
Fletcher and me to see her mother, for she said
she knew her mother wanted to have a quiet visit
with us. We, of course, were delighted to have
such an opportunity, and we spent the morning
visiting with her. It was a great joy to see her
again, and talk over old times, and about her
husband, Charlie. When we were leaving she took
my hand in hers, looked straight into my eyes.

and said, "Mrs. Brockman, I am so very sorry
that I can not be with you and Mr. Brockman and
the other friends Saturday afternoon, but I have
an engagement which I can not break. Please tell
Mr. Brockman, as I can not be with you Saturday,
I am so very glad you both came to see me this
morning." Of course, Fletcher and I both ex-
pressed our regrets that she could not be with
us Saturday, but we knew she had a good reason.
We were, in view of this development, especially
glad Mrs. Kung had arranged for us to have this
quiet morning visit with her mother. As we
drove away in Mrs. Kung's car, she said, "I know
you both will be interested in knowing what
mother's Saturday engagement is." Of course we
were, so she said "Ever since mother's first grand-
child was born, Saturday afternoon has beeni set
aside and faithfully kept for her grand-childten.
She has made it such a happy occasion for them
with gaiiies and stories and delicious afternoon
tea, serving the things which she knew the chil-
dren liked especially, then a lesson period. The
visit with mother is such a happy time that the
children think of Saturday afternoon with delight
and they would not think of making any other
engagement. Mother wants to be with the chil-
dren for she loves them and it is a great pleasure
to her to make them happy. But mother's main
object in this Saturday afternoon gathering is to
teach them the Sunday School lesson. She says
she wants to be sure that every one of her grand-
children will be well prepared on the lesson Sun-
day morning, so through all these years mother
has never failed to meet her grandchildren every
Saturday afternoon. She will never let anything
interfere with this engagement, however im-
portant and tempting it may be, as in the case of
the party for your Saturday afernoon."

That story throws a flood of light on Madam
Soong's character. I have never known any other
grandmother with such a record.

'^Tastor of the First Presbyterian Chiarch,
Anniston, Ala.

The Value Of The Church To The Social Order

By PhUip T. Shanks*

There appears to be a school of thought in
our country today that would lead us to believe
that there is a powerful influence working to
do over our whole social structure. I am con-
strained to believe that there is a powerful group
close to those in authority in Washington who
would rejoice to see, built into our form of gov-
ernment, authority exercised by bureaus having
the power of regimentation over the people, and
would delete from our Constitution many rights
and privileges which the fathers considered basic
to the well being of a Democracy.

A U. S. Senator recently addressing the Legis-
lature in Montgomery is reported to have said:
"We are fighting to save the Democracies of the
world and ours at home stands in jeopardy, and
unless you people arouse yourselves, we will lose
that for which our fathers fought."

I have not said what I have thus far to bring
on a discussion here of political matters. But to
say to you that while we are sending our boys to

the world battle fronts to save civilization for
the world, there has arisen on the home horizon
a cloud probably now no longer than a man's
hand, but black and vicious and dangerous look-
ing that is growing and enlarging by leaps and
bounds and that will steal away our liberty and
freedom and change our whole social order.

The Value Of The Church To
The Social Order

Well, I should like to advance the idea that
without a militant church there can be no social
order that is worthy of the name; and when I
say a militant church, I mean a church that is in
constant warfare against her enemies, and I mean
the Protestant church. Wherever the Catholic
church has predominated, it has thrived on ignor-
ance. And knowledge and enlightenment are the
very life blood of the Protestant church, espe-
cially that branch to which you and I belong.

If we save our liberty and our freedom, it wont

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

be because of politicians or Congress or the
Supreme Court, nor the President of the U. S.,
nor his cabinet, nor his bureaus. If we save our
liberty and freedom and the right to the pursuit
of happiness in America, it will be because of God
working through a militant church, because God
is the author of life and liberty and freedom,
and has decreed that man shall have the right to
the pursuit of happiness.

These things come from below, the people,
not the Government. The Government is never
any better than the people and rarely ever catches
up with them. It doesn't make any difference
what is written in your Constitution, it's not the
Government that keeps it there, it's the people;
and when the people lose their sense of God, we
lose our Government. Recently, we were on the
verge of losing our Supreme Court, and it was
the people who rose up and saved it. And we will
continue to lose one right after another as we
continue to lose contact with Almighty God. Fifty
years ago, Presbyterians, to say nothing of the
other denominations, would never have permitted
the Government to have gone as far as she al-
ready has, because Christians of that day, having
a sense of the nearness of God and the will of
God, would have risen up and put them out.

Don't let anybody tell you that God has
nothing to do with it. Without God, those in au-
thority will sink us to the level of the Mexican
peon. I don't mean this particular administration.
I mean any administration that has not for its
ideal the honor and glory of God, that God that
led our fathers out of the darkness of persecution
into the light and liberty of Jesus Christ. Twenty-
five, fifty, one hundred years ago, the name of
God was used reverently by public men and pub-
lic debate in the Halls of Congress was liberally
sprinkled with quotations from scripture, and
were on a high plane and elevating to those who
heard them. Today, those high in this Govern-
ment, those who rule over us. Senators, Congress-
men, generals, admirals, administrators, when
they use the name of him who is our only hope,
they use it to blaspheme, to take it in vain. Oh,
Lord of Hosts, our enemies are not only those
overseas. We may have to fight to utter exhaus-
tion to win this war overseas, but we will win it.
But has the church, have Christian laymen, has
the ministry, the power through consecration to
win the war at home. Men, have we the desire to
bring God back into the home, the church and
the state ?

"Behold, I stand at the door and knock. If any
man will open unto me, I will come in." Any
response to that? Well, I don't hear any.

The Pilgrim fathers landed on the bleak shores
of New England, and immediately erected an
altar to the honor of God who had delivered them
from the religious tyranny of Europe, and they
established meeting houses and attended service
with a gun in one hand and a Bible in the other.
We have just celebrated Thanksgiving, a day set
aside by those early people to give thanks to God
for his love and grace and mercy, and in order
to acknowledge him as their Head, the Head of
the house, the Head of the Church, the Head of
the state. Then the territory along the Atlantic
Seaboard began to be settled, and churches estab-
lished and Christian schools erected from Massa-
chusetts to North Carolina. And when England

began more and more to inch in on their rights
and privileges, the first Declaration of Inde-
pendence came from Presbyterians in Mecklen-
burg, N. C. Then war was declared on England,
and a second Declaration of Independence was
written in Philadelphia, and a member of Parlia-
ment arose in his seat and said that Cousin
America had run away with a Presbyterian Par-
son, which meant that free men, realizing that
their right to life and liberty and freedom was
derived from God, rose up in their Christian
might to defend that right.

The war was won, and this great Democracy
was established by the presence of God working
through his church, and we put on our money,
"In God We Trust."

The explorers and the builders were followed
by the missionary and the Bible, and the schools
erected by the Church and the Church itself.

The Presbyterian Church was a teaching church.
She taught "her children the Bible, the doctrines
of the Bible, as she believed them. The hymns
of the Church, the Catechism, and that sort of
procedure began to produce men and women of
character, and the effect of their lives on govern-
ment, local, state and national, was phenominal;
and governing bodies wanted to know what the
position of Christian men and women was before
they made any changes in the social order. And
now governmental bodies, from the city council
on up, don't care what the Church thinks, if she
thinks anything.

Thirty years ago, it was no trouble to get a
group together to join other groups from the
state to meet in Montgomery and go before the
Legislature to fight those who were blasting away
at our Sunday laws. But, gentlemen, we have
lost our courage and I am constrained to believe
it is because we haven't a sense of the presence
of God with us. Fifty years ago, the session of
this church knew as much about the confession
of faith and the catechism and church govern-
iTient as the pastor. Dr. Russell Cecil, knew, and
this town knew they knew it, and those in au-
thority governed themselves accordingly. And that
session talked of it when they rose up and when
they sat down, and they taught it to their chil-
dren. And today we are bringing up a group of
heathen so far as a knowledge of God is con-
cerned. You can go down town any Saturday
with five simple questions from God's Word and
stop men and women, boys and girls, white or
colored, anybody, and not one in ten will be able
to answer them.

Christian illiteracy in Alabama is appalling, and
unless the Presbyterian church stirs herself, she
is on her way out, because she was built to be a
teaching church and there is no place for her in
any other program. The Presbyterian Church in
Alabama is static. Look up the records for the
past ten years. Presbyterianism does not thrive in
the atmosphere we are creating. And the Presby-
terian Church began to slip when the seminaries
began to lower their requirements for a degree,
and she began to lose her footing and the respect
in which she was held when an uncertain sound
crept into her preaching and teaching and she
toyed with it, in place of putting her foot on it.

Then, also, the Presbyterian Church began to
raise up a generation who knew not God when

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THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

they threw overboard the catechism as a text
book, the greatest little book ever written by
mortal man.

We want to do honor to everything and join
anything, except historic Presbyterianism. God
told the Children of Israel to get out and gather
together a great pile of stones, and "when your
children ask you what they mean, throw back
your shoulders' and look them in the eye and say,
'They mean that God and God alone brought us
out, and God and God alone will carry us on and
let these Hitites and Jebusites and Caananites
alone' ".

I would say that the value of the Presbyterian
Church today to the social order is at the low
point over a period of 150 years in America,
and the reason is because she did not have until
in recent years a committee on social order. She
preached Christ and Him crucified with such
power by ministers equipped to do that thing,
that laymen and women were stirred to do their
duty in the contacts of life. Who ever heard of
one of those ministers making a pep talk or of
being a member of the city council or president
of the Red Cross? Those old boys were busy find-
ing out more and more about God and telling
the people about Him; and I don't care how many
battle ships or airplanes or tanks or soldiers we
have, we can't save our liberty and freedom, our
political, social and religious rights, unless God
Almighty has a church which is faithful in pre-
senting the truth as it is in Jesus Christ. If the
politicians believe God is in the hearts of the
people, they wont dare lay their hands on any of
our blood bought rights, and they don't see God
in us today.

Some years ago, a traveler through Georgia
began to realize that it was lunch time, and de-
termined to stop at the next town for something
to eat and before long he came to a little town,
and sought out an eating place and sat down and
asked the proprietor what he had for lunch that
was appetizing. The proprietor said, "We have
several things today, though we are featuring
rabbit stew." The traveler said, "Rabbit stew,
that sounds good. Bring me a bowl of rabbit stew
and bread and coffee." Presently the proprietor
set before him a bowl of hot rabbit stew, bread
and coffee. The traveler put his spoon in and
sipped at the stew, put it in again, got a good
spoonful, and after he had swallowed the two
spoonsful, he said to the proprietor, "Are you
sure this is rabbit stew?" "Oh, yes," the pro-
prietor said, "It is rabbit stew." "Well," said
the traveler, "I don't seem to be able to catch the
flavor of the rabbit. Have you anything in it
besides rabbit?" "Oh, yes," he said. "Well," said
his customer, "What else is in it?" "Horse," said
the proprietor. "Horse," said the customer, "In
what proportions, please?" "50-50", the pro-
prietor replied. What you mean his customer
asked 50-50? "One horse to one rabbit" the pro-
prietor replied.

"That, my friends, is the best picture of you
and me that I know. We are misbranded, we are
going around as Christians and the world can't
catch the flavor of the crucified Christ in the
lives we are living and is walking out on the
church because of it. America is floundering in
the degradation of sin, and instead of holding
up the Cross, we are feeding them social pop.

I hold no brief for labor unions, but the church
has lost labor. When a man joins a labor union
in a relatively large town, he becomes an enemy
of the church. A man who makes his bread by
the sweat of his brow doesn't want any thin soup.
He wants the truth by a man who has had an
experience with Jesus. If the sales of Ivory soap
fall off, Proctor and Gamble is going to do some-
thing about it. Our church services are not vital
enough to even reach the elders and deacons.
How do we expect to reach other outside groups?
The world in Jesus day thought enough about
Jesus to crucify Him. We don't worry that much
about Him. We just ignore Him, and to Jesus that
is worse than crucifixion.

I don't know how to answer the question, "The
value of the church to the social order." But I do
know this: That unless we have a church, a
militant church, with God as its life and center,
then we are seeing in this country the beginning
of the end of our status as free men. Our lesson
today says, "Ye are the light of the world." Those
are the words of Christ to you and me.

Have you ever joined a group and worked your
way up to the top of some great mountain in
order to see the sun rise with morning? Then
early next morning the guide awakens you, but
there is nothing to see. You are surrounded by
the blackness of night and heavy mists, and then
presently you are told to look toward the East,
and you begin to see the dim awakening of a new
day, and gradually and slowly, but certainly, the
old sun gathers strength and power and the
streaks run across the sky, and you stand there
beholding a picture of beauty from the hand of
God himself. Then you look down, and the sun
has begun to roll back the mists and clouds and
the darkness, and the valley and trees and farms
and houses and crops begin to appear. The light
of the sun has rolled back the blackness of the
night and man has been able to come out and do
his work. That is exactly what Jesus says you and
I are. The light of the world. The old sun catches
the light from the face of God, and throws it
down into the world so that men can live
physically. God says you and I must catch the
light of Jesus and transmit it to the dark places
so that men can live spiritually. "Ye are the light
of the world." Are we? Or are we in eclipse?
"Ye are the salt of the earth." Out on my place
last week, I saw a Negro, who could not write his
name, take an ax and knock a hog in the head,
cut his throat, souse him in a drum of hot water,
clean him, cut him up; and that Negro had ready
a sack of salt, because he knew if his meat was
pure and sweet and good next summer, he had to
apply salt to it now.

That is exactly what Jesus is talking about.
Oh, men. Oh, men, if we are going to win this
war, we have either to be devils like Hitler and
hate like Hell, and then if we win it, we have lost
it; or we have to be a nation who trust im-
plicitly in God, and who live Christ. Then we
will win the war, and we will win the peace, and
we will be free men, and be in a position to bring
freedom and right and Christ to a world that is
today being crucified on the cross of hate and
lust.

*Selma, Ala.

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

Woman's Work

Edited By Mrs. R. T. Faucette

Day Of Prayer For Schools And Colleges

By Mary Past*

For too long, now, we who call ourselves Chris-
tians, have been merely playing with the idea of
prayer. True, we have taught ur children to say
"Now I lay me," and "Lord, we thank Thee for
this food," but we have too often let it go at
that. Our own personal idea of prayer has been
confined to a time of trouble. We daily abuse the
greatest privilege we have — that of communion
and fellowship with the Living God, the Lord and
Father of us all.

Perhaps someone is saying that that is not a
true picture: that there are people who live lives
of prayer; whose very existence is a benediction
to those around simply because of this daily con-
versation with the Master. There are, indeed,
those people whose every breath is a prayer to be
shown what to do, and whose very life carries out
that prayer. Everyone who is touched by such a
life is immeasurably benefitted, for that person
has shown Christ to someone who might not know
Him so well. There are a few people like that in
every Church; fewer still are the number of fam-
ilies possessing such members.

Think with me for a minute about the power
of prayer for others. Generally speaking, there
are two classes of people: Those who pray for
themselves, and those who do not pray for them-
selves or others. Have you ever had a most try-
ing day to face, wondering where the strength
was coming from to face it? Have you ever had
a duty to perform, so disagreeable that you put
off even the thought of it? Somehow you found
faith enough to pi'ay about it. How much lighter
the day, and how much less dreaded the duty!
But you also went one step further. In your per-
plexity you spoke to some loved one about the
day or the task and your inability to meet it. Out
of a deep love for you, they, too, prayed for you.
Almost, it seemed, you had wings! The once
dreaded day fairly flew with ease and joy! The
terrible job to be done was accomplished as though
it were a mere nothing! Did you stop to reason
why? If you did, it probably broke over you with
a wonderful feeling that you had asked God's
help for yourself, and that someone else had done
the same thing. You sat back flooded with love
and thanksgiving and humility at the thought of
all this that had happened to you.

If prayer then, by you and for you did so much
to help, surely you can see what prayer on your
part can do for someone else. If you stop to
analyze the feeling you had, you will find that it
went something like this: You prayed, and that
loved one prayed. Your own efforts were added
to in a wonderful way. Because there were two
of you praying for the same thing, you found a
fellowship with them that you may not have
dreamed possible before that time. You found
your own faith fortified and strengthened because
you were praying together, for the same thing.
Most of all and dearest of all, you found a fel-
lowship with the Master — a deepening of the bond
between yourself and Him that proved more mar-
velous as the days went on. You see? If it could
happen to you, why not to others?

There are those unfortunate people who never
pray for themselves or for others. Perhaps it is
through ignorance that they lack the blessing of
prayer. Perhaps, and more likely, it is through
neg'lect that they fail to seek God's guidance for
their lives. It would seem, then, that these people
who do not pray would be among the most un-
happy and desolate people on the earth. For all
they have to depend on in moments of trial is
their own puny strength! They own no Master,
and have no one to ask for help. They are like
engineers trying to remove boulders without dy-
namite. They are living merely on the fringes of
a glorious existence because they have chosen to
leave Christ out. Perhaps they feel no need of
communion with God. How pitiful to be satisfied
with what resources they have within themselves,
when only for the asking the riches of heaven
could be theii's! Prayer for those people should
open their eyes to their own need of prayer, and
above all should strengthen their knowledge of
God and their faith in Christ.

If you will recall your not-too-far-distant youth,
you will probably remember that it was a period
of great confusion. Your thinking shot up first
one road, and then another, because you did not
know which way to turn. Gradually, though, some
praying parent or loved one led you into a per-
ception of God's Way and His fellowship. You
straightened out, and found your path, though
hard, infinitely more worthwhile than when your
course was one which you yourself had plotted.

So as far away as ten or twenty or thii-ty
years — you were confused! What, then, can you
say about the confusion in which our present-day
school and college young people must exist? For
since the whole pace of things in their world is
stepped-up, it seems only natural that the con-
fusion would be stepped-up in proportion. That
fact can not be ignored by honest, thinking peo-
ple. There are those young people among the
group as a whole who think and pray and seek
quite earnestly to make their lives count. They
may be on the university campuses. More often
they are discovered in the smaller schools and
colleges where students have more individuality
than is possible in a larger place. The fact re-
mains, though, that among their fellows are those
girls and boys, young men and young women, who
never seek sustenance for themselves at the
Source of all everlasting strength. What mate-
rials are going to waste!

It has been interesting to notice just how many
or how few young people go off to school with no
idea at all of the career or profession they wish
to follow. They are charming and attractive and
earnest, but they don't know what they want to
do! They get to school or college and it may be
they drift into a certain field simply because they
like the "prof" or because the major subject is a
"crip" course and will not require much outside
work. Right now, be it said to our shame, we
have fewer ministers, fewer ministerial students,
fewer missionaries and fewer other full-time
workers than we need. This, in a time when above

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THE SOUTHERN PRESBYTERIAN JOURNAL

Jon. 1943

all we need the guiding hand of One who gave up
a throne to come down and guide us aright. How
can we hope to have a better world — or any
world at all, for that matter — if we so consist-
ently leave Him out? How can we hope to include
Him in the warp and woof of our lives if we have
so few Christian business men, housewives,
teachers and ministers? Could it be that we have
not prayed for these young people enough? True,
we have mumbled words, and tacked on amens at
the end and called that kind of hodge-podge
"prayer." We have not actually prayed; we have
not actually communed with God and yearned
over our responsibility to those same students. It
is our fault that their college and school careers
so often amount to nothing. We remember our
own son and daughter and pray earnestly for
their welfare, but what about Billy Jones and
Jane Smith? It may be that their parents do not
care what happens to them. It may be that they
are not God-fearing and never appeal to God for
His help. If so, then our failure to pray for them
would be disastrous, if not fatal. How can we fail
those into whose hands we are going to be forced
to thrust the reins of the World of Tomorrow?

Well, it is up to you. How will you observe this
year's Day of Prayer for Schools and Colleges?
Whatever you do, pray! Enlist the help and inte-
rest of your church's college youth. Tell them of

the day and get them to co-operate with you. Get
them to pray for themselves, and right along with
their prayers, raise yours for them. Perhaps you
could send them a little guide to prayers. Better
yet, you could find by asking, just what particular
things they would like to have remembered in
prayer. Then pray that the youth of the country
may be guided aright in their decisions. Ask that
the glitter and the tinsel and the shiny things be
to them not ever so bright and wonderful and
glowing as the companionship with Jesus Christ
could be if they would let it. These are the things
they may be asking for themselves. Do you really
know the depth of college young people today, or
are you so shallow yourself that you have no in-
terest in them and their needs beyond those of
food and clothing?

Dwight L. Moody once said: "The world has
yet to feel the effect of one life dedicated wholly
to prayer." It may be that our prayers this year,
for our college students may produce such an
one. Not for just one day out of the year, but
for every day in 1943, this privilege of prayer is
our challenge. Dare we face it?

"Miss Past is Director of Religious Education
in the First Presbyterian Church of Wilmington,
N. C.

The Mistakes Of The General
Assembly Of 1941

By Rev. Daniel S. Gage. D.D., Ph.D.

A decision of the General Assembly on a matter
of ecclesiastical law stands as the "law" for the
Church till a later Assembly decides differently.
At the Assembly of 1941 two erroneous decisions
were made which, as long as they stand, seriously
limit the power of the Assembly in its oversight
of the Church in the matter of sound dictrine.__

Five overtures came to the Assembly of 1941,
all referred to the Committee on Theological
Seminaries. In the opinion of this writer, it would
be difficult to find a Standing Committee in the
history of the Church which erred more seriously
in its interpretation of Church Law than this one.
All of these overures were sent to the Assembly
because of the wide-spread discussion concerning
the orthodoxy of Dr. E. Trice Thompson. Two of
these overtures asked that an ad interim Commit-
tee be appointed to investigate the teaching in all
our Seminaries. The Committee by a majority
recommended that this be answered in the nega-
tive, not because there was no need for such a
committee but because the Assembly had not the
jurisdiction to appoint such a committee. The
other three overtures asked that a committee be
appointed to investigate the teaching of Dr.
Thompson, — which the Committee by a majority
recommended to answer in the negative, not be-
cause there was not any need for such a commit-
tee but because process can only be begun in the
Court of Original Jurisdiction. In each case the
report of the Committee was based on the in-
terpretation of our Church Law. The Assembly
upheld both recommendations. If these were based
on erroneous interpretations of our Law, the
consequences may be serious.

Whether the vote of the Assembly was in-

fluenced by personal opinions regarding the case
of Dr. Thompson, — which would include votes
both for and against the recommendations of the
Committees, would be impossible to say. The sin-
cerity of all concerned is not in question, of
course. But the case of Dr. Thompson is not
now before the Assembly. It should now be pos-
sible for the Church to consider both these ques-
tions entirely on their merits as matters of ab-
stract Law, uninfluenced by its application to the
case of a particular individual.

Also, be it understood first, that the power to
exercise some authority does not mean that there
is occasion to exercise that power. In this paper,
the need of investigating the teaching of our
Seminaries will not be discussed at all nor the
need for investigating the orthodoxy of Dr.
Thompson. But as in each case, the recommen-
dation of the Committee was based entirely on an
interpretation of Church Law, the vote of the
Assembly upholding the Report of the Committee,
has committed the Church to those interpre-
tations. It will be the purpose of this paper to
show that both interpretaions were erroneous,
that both have seriously limited the power of
Church courts in the upholding of sound doctrine,
and that the Church through the next Assembly
should remedy this situation by in thesi deliver-
ances, unbiased in the consideration of the matter
by the case of a particular application of the Law.

In the Christian Observer of Dec. 3, 1941, Dr.
W. H. Frazer very thoroughly and ably showed
the error, of the Committee. If it were the case
that all who read this had read that very com-
plete discussion, there would be no need to dis-
cuss that matter again. But as it is not likely
that this is the case, with the knowledge and
consent of Dr. Frazer, this is now written and
use is made of this fine article.

The Committee in answering the overtures to
appoint committees to investigate the teaching in
our Seminaries, in the negative, quoted in de-

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

fense of their answer the following from the
Charter of Union Seminary, (we omit all but
that part which refers to the control of the As-
sembly). "If the Assembly shall see reason at any
time to object to any of the acts of the Directors
or the authorities of the institution, it shall send
down in writing to the Synods its opinion in the
premises."

Also, in 1886, the Assembly passed the follow-
ing Report on the control of he Assembly over
our Seminaries. (Again we omit all but the
essential powers.) "2. That by the very genius of
Presbyterianism the Assembly is bound to main-
tain a supervisory jurisdiction over these and
other like corporations and also over all schemes
for religious work, as far as they affect the
practice or doctrine of the Assembly's constitu-
encies and especially, the office-bearers of the
Church.

"3. That this jurisdiction must in every case
enable the Assembly through the proper channels
of authority to keep all such institutions free
from everything inconsistent with the spirit of
our system and of course free from all teachings
inconsistent with our standards."

If these above quotations do not give the
Assembly full authority to investigate the teach-
ings of any and all our Seminaries, it is difficult
to see what language could give it. The Assembly
is given "authority to keep all these and other
institutions free from all teachings inconsistent
with our Standards." How can the Assembly know
when the Charter rights of any of our Seminaries
or any other similar institution is invaded or set
aside by such investigation? None whatever.

Dr. Frazier called attention to the fact that this
deliverance of the Assembly of 1886 was given
out just after the Assembly had investigated the
teachings of Rev. Dr. Woodrow, then professor
in Columbia Seminary, — had found these "re-
pugnant to the Word of God and to our Con-
fession of Faith and had earnestly recommended
the controlling Synods to dismiss the Rev. James
Woodrow from the Faculty of the Seminary and
take such other actions as would seem necessary
to restore the Seminary to the full confidence of
the Church." This case was not brought up by any
appeals from lower courts. It was not a case of
"process". If the Assembly had this jurisdiction
then, asks Dr. Frazer, why does it not have it
now? There is no answer. It had and used the
jurisdiction then, — it had the jurisdiction in 1941.
It still should have it. The recommendations of
the committee were flatly contradicted by the
very quotations to which the Committee appealed.
Further, we call attention to this important fact.
Not a Seminary objected to the declaration of the
Assembly that "This jurisdiction must in every
case enable the Assembly through the proper
channels of authority to keep all such institutions
free from everything inconsistent with the spirit
of our system and, of course, free from teach-
ings inconsistent with our Standards." Columbia
Seminary made no objection to the Assembly
taking up the teachings of Dr. Woodrow for in-
vestigation. BUT, if no Seminary has objected
in all these years to the declaration of the full
power of the Assembly to keep all institutions
free from all teachings inconsistent with our
Standards, — their action has given full consent
to the possession of such powers. That the Com-
mittee of 1941 was grievously in error when it

answered these overtures in the negative. Not
because there was no need for such a Committee
but because the Assembly had not the power to
appoint it and act according to its findings is
clear as words can express anything. If the writer
has not forgotten the past, the Assembly of the
Presbyterian Church U.S.A., a good many years
ago, disturbed and alarmed by unsound teaching,
about the time of the heresy trial of Dr. Briggs,
declared that it had the right to exercise a veto
to the election of Professors in various Seminaries.
All the Seminaries agreed to that right except
Union, of New York, which then did the only
thing possible, — withdrew from the control of the
Presbyterian Church, U.S.A., and has been an
independent Seminary ever since.

Let it be remembered that the Assembly is the
Church, acting as an organic whole through repre-
sentatives chosen according to our system. If the
Assembly has no power to investigate the teach-
ing in our Seminaries, then the Church has no
power to correct unsound teaching, should there
be any, in any of our Seminaries. Yet they serve
the whole Church. They are in organic connection
with the Church through the Synods which elect
their Directors or Trustees. Take away from the
Assembly, — which means, take away from the
Church this power, — and the Church is helpless
if any such case should ever come about. But the
Assembly has declared in 1886 that it has the
power. The Assembly of 1941, led by the Commit-
tee on Theological Seminaries, declared it had no
such power. Henceforth, the Church is powerless,
until this situation is remedied by a declaration
of the Assembly re-stating its powers.

We pass to the next group of overtures asking
the appointment of a committee to investigate the
teachings of Dr. E. T. Thompson. These were
answered in the negative on the ground that the
Assembly had no right to institute process. Again,
let it be clear that the writer is not discussing
the orthodoxy of Dr. Thompson but the Law in
this matter.

These overtures did not ask that the Assembly
institute "process" against Dr. Thompson. The
merest tyro in our Church Law knows that
"process" must originate in the court having
original jurisdiction over the person concerned.
And it would not have been a case of process had
the Assembly appointed the Committee, and it
had made the investigation. When any process is
brought against any person, should it be that the
decision is adverse, — some penalty must be given
by the court. These are by our Book admonition,
suspension, deposition if the one concerned holds
office, excommunication. Now had this Committee
been appointed and its decision been adverse and
the Assembly had sustained this decision, no
penalty whatever could have been inflicted on Dr.
Thompson. He would have remained in good stand-
ing in his Presbytery, he would still have been
on the Faculty of Union Seminary. All that the
Assembly could have done would be what was
done in the case of Dr. Woodrow, and what the
Charter of Union Seminary grants in such cases,
— call attention of the controlling Synods and
the Board of Directors to its findings and recom-
mend that they take appropriate action.

It may be asked, would not this be a penalty.
Not at all in the meaning of our Book of Church
Order. The Assembly could not have rebuked Dr.
Thompson, could not have suspended him or de-
posed him from his ministry, nor excommunicated

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

him. Dr. Frazer states that Dr. Woodrow re-
mained in connection with his Presbytery, till
his death and, thinks he was elected Moderator
after the adverse finding of the Assembly.

But in no sense whatever would the appoint-
ment of the Committee in 1941 been instituting-
"process" against Dr. Thompson. The Assembly
clearly had the right to make such investigation.
It did exercise this power in the 1880's. No Semi-
nary made objection, — none has objected since
that date to the action, — and the Standing Com-
mittee on Theological Seminaries of 1941 was
wholly in error in calling it a case of process.

Now, had it been decided that the Assembly
had the right to have appointed both committees,
this does not mean that they would have been
appointed. There would still have remained the
question as to whether there was good ground for
their appointment. This aspect, this paper intends
to entirely pass by. We wish to discuss the purely
legal aspect.

But it might further be asked, — if the Assembly
has the right to investigate the doctrinal teachings
of some one in our Seminaries, without making
the matter one of process which any one knows
could not have been done, — have not all lower
courts the same power over those in their juris-
diction? Of course. Any session can, should it
think there is need, investigate the teaching of
say, some Sunday school teacher, — even of some
member, without bringing that person to trial
and "process". Just telling some such member
that his beliefs and teachings are no sound, might
often be the only coi-rective needed. Any Presby-
tery might so investigate any minister, should the
situation make this the wisest preceeding — and
might often correct some error without the
punishment which must follow a case of "process"

in adverse decision. Such actions are probably
rare. One would not know how many sessions
and Presbyteries have quietly investigated some
teaching, — there is no record, probably would not
be a record. The point was raised in conversation,
— would not this theory of the powers of the
Assembly give it rights which interfere with our
Constitutional Rights as members of the Body
of Christ, and is it the business of the Assembly
anyway. Reply is that as such Committees could
not institute "process" these powers give the
Assembly no right to take away arbitrarily ary
right which a member of the Church has, guarafi-
teed by the Constitution. Next, if such investi-
gation is not the right and in the power, and in
cases justifying it, the duty of the Assembly,
whose power is it? Who has the power if tUe
Assembly has not? No one. No court. The Church
remains powei-less, — -can not even speak a word
no matter what the need.

And again it was asked does not this sound
as if there were mistrust of the lower courts? If
they used their powers, could not they take care
of all such cases. In reply, — our whole system of
graded courts, giving higher courts oversight, —
if necessary, control, — over the lower courts would
then seem to be suspicious of all lower courts. No
such idea is in this system. Just as in our Civil
Jurisprudence there are higher courts of appeal
from decisions of lower courts,- — which is not so
instituted because there is general suspicion of
lower courts, — but because judgment of larger
bodies, the appeal to wider experience, etc., may
correct errors honestly made in lower courts. So
likewise our system may keep the whole Church
free from mistakes and errors. An individual may
make a mistake which a larger group of brethren
can correct. So may a lower and smaller court.
The Assembly should re-state and re-declare its
authority in both these issues.

Gall To Concerted
Ghurchwide Prayer

By Rev. P. Frank Price. D.D.*

At the request of the Executive Committee of
Foreign Missions, inquiries were made among
foreign missionaries now in this country, as to
what prayer objectives should be stressed during
the Foreign Mission Season, January 1 to Feb-
ruary 7. Each missionary was requested to en-
dorse or add to certain suggested objectives, to
constantly pray in unison with others for these
objectives, to seek a warrant for each petition,
either on the promises of scripture or the char-
acter and revealed purposes of God, and finally
so to pray as to expect definite answers in God's
own time and way. It was also suggested that
others be enlisted in united prayer and as many
new prayer groups as possible be organized. A
postcard was enclosed for reply by each indi-
vidual. Up to date about one hundred and seventy
(170) replies have been received, all sympathetic
and almost unanimous in regard to the great ob-
jectives which were suggested. Not a few have
written at length out of their hearts and made
valuable suggestions of their own. One lady, for
instance, formerly missionary in Korea, express-
ed the desire that all might have an opportunity
to read the pamphlet, "Hearts That Burn," by

Rev. J. Kenton Parker, Mount Mourne, N. C,
formerly missionary to Korea, the same being a
reprint from The Southern Presbyterian Journal.
It has since been found possible to obtain enough
of these to furnish each missionary with a copy.

Some preferred brief objectives easily remem-
bered. Others would go more into detail. In order
to meet both points of view, the large number of
suggested objectives have teen assembled under
three heads, which are inclusive, and under each
head there are particulars. These three great ob-
jectives can, it is hoped, be constantly kept in
mind and often mentioned in prayer. They are:

A. Prayer for the liberation of the vast num-
ber of our fellow humans who are in actual or
impending enslavement, aggregating fully one
billion.

B. Prayer for the work of the Lord at home
and abroad committed to us.

C. For a great revival in our Church, begin-
ning with missionaries, ministers and church
leaders, and extending to all church members, and
a turning to God throughout our whole nation.

Enlarging briefly upon these objectives:
A. The enslaved millions include, first of all,
those of the household of faith, missionaries in
captivity, persecuted Christians, and our own sol-
diers, many of them Christians, who are endan-
gering their lives in the cause of freedom. Then
the distressed, the oppressed, and the deceived.
Of the latter there are great numbers of the com-

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

mon people in Japan and Italy, for example, who
are deceived by pernicious propaganda and "know
not what they do." We are engaged in a war for
the liberation of about one billion people who
are in actual or impending slavery. Shall we not
pray for those as earnestly as we fight for them?
Such pleas as we find in Gen. 18:25; 32:9-12;
Daniel 9:1-4; I. Tim. 2:1-6 and our Lord's own
stirring of soul in great compassion as He looked
out upon the suffering multitudes (Matthew 9:
36-38), surely give us all the warrant we need
as we bear on our hearts in united prayer the
bu xien of a billion people in physical slavery.

B. Prayer "for the work of the Lord at home
and abroad which is committed to us," cannot for
lack of space be particularized at this moment.
We have just passed through the Home Mission
month with its stirring challenge to new efi'ort,
and we are now entering into the Foreign Mission
season when there is brought before us a vision
of new open doors that beacon us on to new en-
deavor. These are dealt with particularly in the
pamphlet issued by the Executive Committee of
Foreign Missions and entitled "Call To Concerted
Churchwide Prayer." Under this head thanks-
giving must be mingled with petition. The Scrip-
tural warrant is the Last Great Commission and
many distinct and definite promises.

C. Prayer "for a great revival in our own
Church, beginning with missionaries, ministers
and extending to all church members and a turn-
ing to God throughout our whole nation," though
last in the list is voted by all as first in im-
portance.

A missionary doctor and his wife not per-
mitted by the Japanese to work longer in Korea
field feel that God brought them back to this
country to do their part in stirring up a revival
in the home church. One of our veteran mis-
sionaries in China for nearly half a century
writes: "The more I learn of our home land, the
more I am confused. The more I see of our
Church, the more I am distressed." Another mis-
sionary writes: "I have been amazed to find so
many church members prayerless." A lady mis-
sionary of many years standing says: "It has been
a surprise, a great one, to find how few ladies will
lead in prayer in our circle meetings. Our women
on the mission field beat them 100 percent." And
the men are far ahead of the women in this
respect.

In our Church a minority can be found at the
church services on a Sunday morning, a very
small minority at the second service and only
about 5 to 10 percent of the church membership
at the church prayer meeting. This should be of
tremendous concern to the faithful minority of
the Church, "the remnant," for whom we give
thanks to God, but it seems to be so. There is an
r unconcern about the large numbers on our
church rolls who have a name to live and are
dead, or at the best are inactive, which is appall-
ing. This is not in accord with our Lord's injunc-
tion to Peter to "strengthen thy brethren," or of
the Apostle Paul's admonition to "restore" those
who are overtaken by temptation. (Gal. 6:1-2).

Our foreign missionaries should not be placed
upon a pedestal or regarded as a superior order.
"We are all cast in the same mould, only some
are mouldier than others." But foreign mission-
aries have had an experience that carries a sug-
gestion for the home church. There is not in the
churches on the mission fields, as in the home-

land, that momentum that helps Christians along.
There is a dead wall of paganism all around and
there are many hindrances to those who would
be Christians, so that we are thrown back upon
prayer as the only hope. Prayer has a larger place
in the missionary body and in the native churches
than we find here at home. Thus it comes about
that there is unanimous agreement that prayer
for revival is first in importance. It is: (1) The
one thing for which we have the clearest warrant
in our positions, as found for instance in the Book
of Joel and in the first and second chapters of the
Acts of the Apostles; (2) The one thing which
will solve all the problems of our church life;
(3) The one point at which we are weakest.

The situation in which we find ourselves calls
us pre-eminently to concerted prayer. Recall the
promises upon united prayer "if any two of you
shall agree." "They were all with one accord in
one place." The aforesaid number of missionaries
have agreed, though separate one from another,
to pray together for these definite objectives. It
is hoped that other organizations, such as the
Crusade for Evangelism, the Defense Sei-vice
Council, the women of the church, the retired
ministers and wives of deceased ministers, and
as many church prayer meetings and individual
pi-ayer groups as possible, will join the circle of
prayer. Thus the Call may become a Crusade and
flames may be kindled here and there until the
whole Church is on fire with zeal for God. Who
will join this little army of intercessors?

If you assent, here are some practical sugges-
tions: Intensify existing prayer meetings. Let the
spirit of prayer dominate the half hour, or hour,
whichever it be. Give little time to talk and much
time to confession, thanksgiving and intercession.
It is a matter of experience that only thus do we
draw near to God in our social gatherings for
prayer, with a consciousness of the presence of
the Holy Spirit among us. Let all take part. Some
who hesitate at first can by gentle persuasion, by
"priming" with short vvrritten prayers or verses of
Scripture, be induced to do what they thought
they could not do and love it. A prayer meeting
is a social, not an ecclesiastical, gathering, and
should be characterized by self-expression by all
who will. And an increasing number will want to
participate.

Let the prayer have a pleading note, not only
telling the Lord what we want — He already
knows — but telling Him the reason why we ask.
In that remarkable intercessory prayer of Moses
in Ex. 32:11-13, he pleads (as Matthew Henry
pomts out) God's mercy, God's honor and God's
promises. In that apostolic prayer recorded in
Acts 4, those early disciples pleaded God's pro-
mise. His power and His relation to His people.
In the gi-eat prayer of the Apostle Paul in the
Third of Ephesians, the preface to the petitions
is "according to the riches of His glory."

Call to mind the larger fellowship in these de-
finite petitions. If "any two or three can claim
the Lord's presence, how much more two or three
hundred thousand! If that many throughout our
Church were to begin to pray together, then in-
deed we would be blessed and made a blessing.
Then we would, like Joseph, be a "fruitful bough
whose branches run over the wall."

■ Past Moderator of General Assembly. Veteran
Missionary to China, now residing at Florence
S. C.

Page 22

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

Christ And Caesar

By Rev. W. Twyman Williams, D.D.

"... Render to Caesar the things that are
Caesar's, and to God the things that are God's."
Mark 12:17.

So then there are things to be rendered to
Caesar by those over whom Caesar rules — things
a government has the right to require of the
citizens it governs, things sanctioned by the Word
of God not only in this text but in many others,
things those who are governed owe to their gov-
ernment and cannot withhold without violation of
law both human and divine. More than this,
there are things which we are in honor and loyalty
bound to render to our country, and which go far
beyond the letter of the laws enacted by the gov-
ernment. Indeed, the right of our nation's duly
constituted authority to our obedience and sup-
port is supreme, so long as it does not infringe
upon "the things that are God's."

For if there are things that are Caesar's, there
are also things that are God's, and even as God
is greater than any Caesar, so is obligation to
render his due to God greater than obligation to
render his due to Caesar. The highest type of citi-
zen is therefore the citizen who renders both to
Caesar the things that are Caesar's and to God
the things that are God's.

So far we all agree as to the teaching of this
text. Certainly, both man's government and God's
kingdom have high claim upon us for the things
that are peculiarly and properly their own. And
such is the interrelation between the two, that
God is glorified by loyal rendering to Caesar of
the things that are Caesar's and Caesar is
advantaged by faithful rendering to God of the
things that are God's.

We have always known that there are things
to be rendered to Caesar, just as we have always
known that there are things to be rendered to
God. But twice in the lifetime of most of us war
has revealed that many things may rightly come
within the sphere of Caesar's possession or control
which in times of peace we never thought of
Caesar's claiming for himself. To most of us it is
hearsay only — what were the things of Caesar
twenty-five years ago. But now to all of us what
they are has become, and will continue more and
more to be, a matter of personal experience.
Caesar has begun to make of us demands that are
imperative and sweeping.

The reason is that two rival Caesars are en-
gaged in desperate struggle. One is the Caesar of
dictatorship, and to overthrow his feared and
hated domination we are willing to render to the
Caesar of democracy things which in times of
peace we should never think of his demanding.

We have always acknowledged Caesar's right,
when war is to be waged, to take for military
service the manhood of the country within certain
age limits. Now we are according Caesar the right
to conscript all ages and for other than military
service, the right to put any man in the place
and at the work deemed most important, the right
to transfer men from one employment to another,
even though that means the closing of non-es-
sential industries for the benefit of those essential
to the waging of war. We have always acknow-
ledged Caesar's right to ask for money in loans,

to exact money in taxes. Now we are giving
Caesar the right to take our money in tax and
loan to staggering amounts; to ration or withhold
altogether things we had become accustomed to
consider necessities; to interfere with lifelong
tastes and habits. And we are doing this, and we
shall do much more of it without grudging or
grumbling, for we realize that the issue at stake
is whether we shall continue under the rule of a
Caesar who is not without faults, it is true, but
who has redeeming features that far outweigh
them, or whether we shall risk coming under the
rule of another Caesar who perhaps has redeeming
features, since millions will die for him, but whose
ghastly faults make any redeeming features hard
for us to see. Those of us who see in fair contrast
these two Caesars, dictatorship and democracy,
consider no price too great, no sacrifice too griev-
ous, in order to have rule over us our own Caesar,
rather than the other who has precipitated the
orgy of destruction and death in which the world
is reeling toward ruin. Once we clearly see the
issue, we need no urging to render to Caesar the
things that are Caesar's.

We should count ourselves unfit to take the
hand of one of our boys in khaki or in blue, if we
failed to do our part, refused fullest cooperation
in all that our government counts upon us to
do. We should never be able to stand the remorse
of conscience, we could not meet the eyes of
neighbors who have given their sons in supreme
sacrifice, if we ourselves were unwilling to give
up our easygoing ways or to assume additional,
even onerous, obligations, and for no better reason
than dislike for the inconvenience and the sacri-
fice it would mean.

This is an hour of national peril such that with
all good citizens the question will be "How much
can I do?" not "How little can I get by with?"
If it is getting by with the least possible time
spent, work given, money contributed, sacrifice
accepted, surely we are in no position to de-
nounce and despise the Quislings. They betray
their Caesar to serve another. We refuse our
Caesar anything more than we absolutely must
do because we are too selfish to do more.

In all honor and decency, the very fact that we
have not been forced by inescapable circumstances
to do and to endure the things that have fallen
to the lot of our allies, only increases our obliga-
tion to do all we possibly can do, even the things
we can't be made to do if we do not vdsh to do
them; only increases our shame if we fail to do
them. For the sake of the millions of suffering,
starving, tortured people of nations that have
fought or are fighting our battle, through whose
frightful losses and sorrows we are as yet com-
paratively unscathed; for the sake of our own
cherished institutions and liberties; surely to the
depths of our soul we feel that now as never we
must render to Caesar the things that are Caesar's.

But so, for the same reasons many times
magnified, must we render to God the things that
are God's. If Caesar may ask our money in bonds
and taxes, our time and strength in war activities,
the foregoing of business and pleasure, the alter-
ing of the habits and the denial of the tastes of
a lifetime, the sacrifice of life itself; if Caesar
for the protection of the nation may ask and have
of us all this, shall God be refused what He asks
of us for the advancement of His kingdom on i
earth?

"The things that are God's"! How trivial we

Jan. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 23

iiave been counting the things God has the right
CO ask of us! But now that we have found the
things of Caesar so far from trivial, surely we
must revise our estimate of the things that are
God's. If we ought to do so much for Caesar, then
we ought to do for God — well, surely not less
chan we have been doing. We can hardly be com-
I placent now with the old scale either of the
i planning of the work of the church or of the
energies and resources devoted to the carrying on
ji the work as planned. Too revealing and con-
! iemning is the contrast between the extent of the
i nobilization of men and women and money and
I materials at the demand of Caesar, and the meas-
ure of our response in the church to the call
I Df our Lord. Too measureless now in such a world
lis this are the crying needs of men and the beck-
Dning opportunities of the church.

A report from the American Bible Society says,
■'The Bible is the world's book in 1942 as never
before."

In Latin America, there was an increase over
any former year of 31% in the number of volumes
distributed, a total of 1,316,019, and it would re-
quire twice that number to meet the need.

"China has veritably fallen in love with the
Bible." For several years that country had been
the world's foremost customer. Last year there
was printed a New Testament so tiny that it
zould be mailed for letter postage. Thirty tons of
Scripture were carried over the Burma Road, and
many tons more by airplane. Principal reasons
for this unprecedented demand for the Word of
God are the terrific sacrifices and sufferings
of the Chinese people, the impression made upon
chem by the devotion of the missionaries who
shared their dangers and hardships, and the splen-
did example of Generalissimo Chang Kai-shek
ind his wife, both devout Christians and earnest
;tudents of the Bible, on the teaching of which
they have based the National Life Movement,
ivhich has meant so much to Free China. In this
connection Henry P. Van Dusen calls attention to
the fact that among all the so-called Christian
nations there is not one like China, in which the
!aead of the government, the Commander-in-Chief
Df the armed forces, the Prime Minister, the
Finance Minister, the Minister of Foreign Affairs,
md the leading financier, are all devout Chris-
nans.

In the prison camps of Europe, including
Russia, more than 200,000 Bibles, Testaments,
md portions of Scripture, in twenty-five different
anguages, have been distributed. This does not
nclude many more thousands of copies sent to
;he French and Belgian churches for their soldiers
n prison camps. A former Communist in one of
.hese camps wrote: "Our needs? Of bread I will
>ay nothing. Also nothing of money. But of Bibles,
^es, we have need of them."

In our own country, by the middle of 1942 the
American Bible Society had distributed, mostly
->y the chaplains, about 850,000 copies of Scrip-
;ure to men in service, and 1,000,000 were on
)rder and coming from the presses at the rate
)f 9,000 a day.

The American BiMe Society is only one of
nany, and its total distribution of Scripture in
L941 in forty countries and 147 languages was
)ver 8,000,000, the largest total in ten years.

make this a time of challenging opportunity for
the church. In such a time, surely we can no
longer fool ourselves that we are rendering to
God what is His, fulfilling our obligations as
Christians, when we do no more than attend
church once on Sunday morning with something
like regularity, and continue to average less than
one per cent of our income contributed to the
work of the church. Not to do more than ever
now both in personal service and in financial
support, is inexcusably to fail the world in its
need, our country in its danger, and our Lord in
His clear call.

Before we were at war, Roger Babson made
this statement: "If the tithing processes were in
operation it would give the churches of this coun-
try an income amounting to about $4,000,000,-
000, a year. These figures seem very extraordi-
nary, but on checking them up no flaws can be
found. The facts are that the church people of
the country are giving less than one per cent of
their income to the church and missionary work."

But now many of us who would not and thought
we could not give a tithe of our income to the
cause of our Lord Jesus Christ, have found that
we must — and can — put ten per cent of our in-
come into bonds at the insistence of Caesar,
and besides pay in taxes a sum exceeding our
contribution to the church.

Just so. Caesar in these days must have so
much that there will be still less left for God.

The writer was privileged to hear George Innes,
that businessman so wonderfully used of God as
an example of Christian stewardship, in an ad-
dress that profoundly moved a great gathering
of laymen. He told of a friend of his, the head of
a great manufacturing system, who had also
caught the vision and had asked him to let him
know if need should arise for a gift in addition to
his large subscription to a missionary enterprise
the two were supporting. So the time came when
Mr. Innes took him at his word, but received no
answer to his letter. Much later, he heard of his
friend's heavy financial losses and physical break-
down, and at once wrote in sympathy and apology.
His letter crossed one from the man in which he
wrote: "I have felt the meanest I have ever felt in
my life these last few weeks. I have lost a lot of
money and have had a long illness, a result of
which is that I shall never walk again without a
limp. My factories, after being closed down for
weeks, are running now on half-time, but God
has mercifully brought me back from the very
brink of death. By His blessing, too, no one asso-
ciated with me in business has suffered from my
financial embarrassment, except — may God for-
give me! — except the Lord Jesus Christ. The very
first time I have had to retrench in my business
enterprises, I retrenched on Him first of all. Here
is the check I should have sent you long ago.
Hereafter, I will cut something else first."

"Render unto Caesar the things that are
Caesar's, and unto God the things that are God's."

Yes, not even for Caesar's sake must a Chris-
tian make the Lord Christ suffer, retrench on
Him. Caesar must have the things that are his.
But by incomparably greater compulsion of duty
and gratitude and love, so must the Lord Jesus
Christ have the things that are His. We must
not fail Him.

Such a demand for the Word of God evidences
in openness of mind, a hunger of heart, that

*Hampden-Sydney, Va.

Page 24

THE SOUTHERN PRESBYTERIAN JOURNAL

Jan. 1943

BOOK REVIEW

The Bearing Of Archaeology On
The Old Testament

By Prof. George L. Robinson

Published By American Tract Society,
New York, N. Y. Price $1.75.

Books on archaeology often tend to baffle the
would-be reader by their scope and minutia of
detail and are in danger of being set aside until
a more convenient time. Not so with the recent
volume by George Livingstone Robinson, entitled
"The Bearing of Archaeology on the Old Testa-
ment," and comprising the L. P. Stone Lectures
delivered at Princeton Theological Seminary
(1941, American Tract Society). Dr. Robinson is
most eminently qualified to give us this excellent
volume, having served as Professor of Biblical
Literature in the Presbyterian Theological Semi-
nary, Chicago, and during 1913-14 was Director
of the American School of Oriental Research in
Jerusalem.

The reviewer had the privilege of visiting the
Oriental Institute, University of Chicago, during
the summer of 1942, in company with Professor
Spratt, of the Garstang Expedition, who pointed
out to him in detail and with first-hand knowledge
the meanings of several of the archaeological
trophies, photographed for this book. The notes
he took on that expedition, to his great surprise,
cover largely the very material of this volume, he
was assigned to review. Against the background
of this vital experience, the book by Dr. Robin-
son teems with life and fairly shouts the voices
of testimony from Egypt, Babylonia, Arabia,
Syria, and Palestine.

The language is compelling. The opening state-
ment comes as clear as a bugle call across the
century of discovery: "Modern Archaeology be-
gins with Napoleon Bonaparte, who invaded
Egypt in 1798." If the book contained nothing
else than the essay on the Ten Plagues, it would
still be worth its price to the correlator of sci-
ence and the Bible, who seeks to fill up that gap
with irrefutable argument. The verification of the
famine in Egypt is a brilliant case for the au-
thenticity of the Joseph stories.

Arabia, the land of closed doors, discloses her
riches reluctantly — but amply rewards the stal-
warts who dare to penetrate within her borders.
Much has been published recently by those who
have ventured into this forbidden land — and the
voices heard from Arabia confirm the thesis of
the depth of conviction of the monotheistic view
held by the half brothers of Israel. Most pleasing
discoveries there are principally those of artifacts
and pottery. I held in my hand broken pieces of
pottery from under the walls of Jericho, dug up
by Professor GarE;tang. On such evidences, Dr.
Robinson sets forth the accepted dates of Jada-
istic history. As would be supposed, he favors
the Gordon View of the Site of Calvary and the
tomb, as opposed to the traditional view within
the walls of Jerusalem.

It would be a real step in Christian advance if
every library might include a copy of Dr. Robin-
son's most worthwhile contribution to Biblical
evidences. — Oscar E. Sanden.

This Freedom — ^Whence?

By J. Wesley Bready

Published By The American Tract Society, !
New York, N. Y. Price $1.50.

Students of John Wesley and the Evangelical
Awakening will find this book most illuminating.
The author graphically portrays conditions in Eng-
land prior to Wesley and his revival, and then the
fruits of this revival in the religious, political and
economic life of the nation. It presents indkh
putable evidence of the power of the gospel t*
change both individuals and the social structure.

To the preparation of this book the author has
given exhaustive study. It is not the type of book
one writes overnight. No aspect of the history of
England during this period escaped his scrutiny.
As we read these pages we feel that we are being
escorted by an experienced guide who knowsl
where he is going, as well as all the points of;
interest along the way.

The study of this volume will teach us many
valuable lessons. From it we learn what Chris-:
tianity has done for us and for others, and how
essential it is for real freedom and genuine de-
mocracy. Most of all it will force us to appreciate
the fact that "the changing of the hearts of men
is ever the surest road toward lifting the level of;
human society." — John R. Richardson.

Prayer Poems

Compiled By O. V. & Helen Armstrong

Published By Abdington Cokesbury Press,
Nashville, Tenn. Price $1.75.

Religious speakers and writers will find this
anthology a veritable boon. It is a beautiful col-i
lection of poems in the form of prayer. The'
authors used fine taste and sound Christian judg-
ment in gathering these flowers of poetry.

The first part of this book gives us prayers that
are adapted for stated periods of the day — morn-i
ing, evening, and midnight. Another section con-i
tains appropriate prayers for the festal days —
New Year, Easter, Thanksgiving, and Christmas.
The third division presents special prayers for
the small circle — home, bride and groom, father,
mother, children, and friends. The fourth part is
suitable for the large circle — the church, the min-
ister, the teacher, missions, those who fly, those
at sea, the nation, and world brotherhood. The
fifth chapter is designed to stimulate discipleship
and develop such ideas as the quiet hour, thank-
fulness, trust, submission, dedication, and service.
The last chapter contains prayers to meet the
soul's needs — for forgiveness, faith, courage, sus-
taining power, and comfort. There is also a help-;
ful supplement giving poems about prayer, treat-
ing such subjects as the call to prayer, the mean-|
ing of prayer, the method of prayer, the fellow- 1
ship of prayer, and the results of prayer. [

The old Puritans had a phrase that they called
"dryness in religion." We all know what thisJ
phrase implies. We also know that we must be
careful to keep our religious lives fresh. This vol-
ume will certainly help in this respect. It will be
a valuable addition to our shelf on devotional lit-
erature and could be used profitably each day at
the family altar. — John R. Richardson.

^^=THE SOUTHERNERS

PRESBYTERIAN
JOURNAL-

A Presbyterian monthly magazine devoted to the
statement, defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

"Entered as second-class matter May 15, 1942, at the Postoffice at Weaverville, N. C, under the Act of March 3, 1879."

Volume I — Number 10 FEBRUARY1943 Yearly Subscription $1.00

THE DUTY OF CONTENDING FOR THE FAITH

By Rev. A. M. Fraser, D.D.

UNASHAMED
By Rev. Samuel McP. Glasgow, D.D.

JESUS — SAVIOUR — GOD

By Rev. W. H. Mcintosh, D.D.

BAPTISM

By Rev. John Scott Johnson, Ph.D.

THE SOVEREIGNTY OF GOD

By Rev. L. T. WUds. D.D.

I WENT TO CLEVELAND
By Dr. J. P. McCalUe

OUR MISSION TO THE JEWS

By Rev. Harold J. Dudley, Th.M.

EXPERIENCES IN PERSONAL EVANGELISM
By Rev. C. T. Caldwell. D.D.

THE CONFESSION OF FAITH

By Mr. Samuel B. Woods

THE NAVY CHAPLAIN ASHORE

By T. H. Makin. Chaplain, U.S.N.R.

CHURCH UNION

By Rev. Robert L. Vining

BLACKOUT OLD AND MODERN OR 'BROKEN VESSELS'
By Rev. L. A. Gebb

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

The Journal has no official connection with the Presbyterian Church in the United States

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.

Rev. Henry

Rev. D. S. Gage, D.D.

Rev. Samuel McP. Glasgow, D.D.

Mr. Charles C. Dickinson, Chairman
Rev. Samuel McP. Glasgow, D.D.
Mr. S. Donald Fortson
Rev. R. E. Hough, D.D.

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Rev. W. W. Arrowood, D.D.

Rev. C. T. Caldwell, D.D.

Rev. Melton Clark, D.D.

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Rev. John Davis

Dr. R. A. Dunn

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Dendy, D.D., Editor — Weaverville
CONTRIBUTING EDITORS

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ADVISORY COMMITTEE

Mr. Tom Glasgow
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N. C.

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EDITORIAL

Offering You Shares In The
Ministry Of the Southern
Presbyterian Journal

The Southern Presbyterian Journal is now ten
months old. The resnonse to its ministry has been
marvelous. Practically every mail is bringing in
new subscriptions. So many of these have come
as a result of the recommendation of one friend
to another. This is as it should be and as we had
hoped and prayed that it would be. It has been
our desire and policy to try to send The Journal
only to those who want it and will read it re-
gardless of the fact that someone else might want
them to have it and even be willing to pay for it
for them. We have felt that unless The Journal
could fill a real need in our Church and make a
constructive contribution to the spiritual welfare
of the Southern Presbyterian Church then we
would not want to carry on. We have made no
claim to any official connection with any court or
agency of our Church. Our understanding is that
The Presbyterian Survey is the only Church-
owned and controlled paper that our Church has.
On the other hand The Southern Presbyterian
Journal is owned and onerated by a group of
Southern Presbyterian Ministers and Laymen
whose sole aim and prayer is to call our Southern
Presbyterian Church back to her original position,
a position unequivocally loyal to the Word of
God and the Standards of our Church, a position
which God has so signally blessed and which He
will bless again. There are certain great basic
principles which brought our Southern Presby-
terian Church into being and we feel it is our
duty and privilege to seek to reaffirm these
truths and to keep them before the Church. The
Southern Presbyterian Journal accepts without

any reservation the standards of the Southern
Presbyterian Church contained in the Confession
of Faith and Catechisms. It understands that
these standards — to which the Ministers and
Elders and Deacons of the Southern Presbyterian
Church have subscribed — teach the full inspira-
tion of the Scriptures of the Old and New Testa-
ment; the Virgin Birth of Christ, the eternal Son
of God; His substitutionary Atonement; His
bodily resurrection from the dead; His ascension
into Heaven; and that this same Christ is coming
again to judge the quick and the dead. The Sou-
thern Presbyterian Journal believes that the mis-
sion of the Church is spiritual and redemptive,
and that it should not be used to promote the po-
litical, economic and social teachings of any group
or extra-church organization, on which Christian
men have a right to differ, and which are outside
the Church's responsibility as an evangelizing
agency.

To this unifying and constructive ministry The
Southern Presbyterian Journal is dedicated, and
for this high purpose it makes its appeal for
support.

Shares Offered To You

I. Praying Partners. How we do COVet your
prayers. Pray for the Editor and the Contribut-
ing Editors that our thinking and writing may be
as God would have it be. Pray for a constant in-
crease in the subscription list and therefore widen-
ing influence of The Journal. Pray that God may
lead many more to read The Journal. Pray for
continued financial support. Praise Him that thus
far every financial need has been met.

II. Witnessing Partners. Tell others about The
Journal. Ask them to subscribe. Pass your own
copy to a friend to read. Our personal testimony
means so much on anything we really believe in.

III. Financial Partners. The Southern Presby-
terian Journal Company, Inc., is a non-profit cor-
poration and all funds received go right into the
active ministry of The Journal. All donations will

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

be used as directed by the donors either for sub-
scriptions sent in or for the General Fund. Our
original plans called for a 16-page monthly but
so far each issue has been either 20 or 24 pages.
All additional funds will be put to work imme-
diately. If all our present subscribers would send
in additional ones, what a help this would be.
This particular issue is being sent as a sample to
many by a friend who hopes these will subscribe.
If you are not already a subscriber, please send
us your name, address, and one dollar. Many let-
ters come in each week praising God for bless-
ings received from the reading of The Journal.
Look at your address label, and if your subscrip-
tion expires soon, please send in your renewal as
soon as convenient, and save us extra expense
and time.

IV. Constructive Criticism Partners. We wel-
come constructive criticism. Many good people
and even good friends of ours may differ with us
on some matters. Write us about this whenever
you care to. We will welcome your letters and
wherever possible profit thereby. — H.B.D.

"With Whom We Have To Do"

"Neither is there any creature that is not mani-
fest in his sight: but all things are naked and
open unto the eyes of him with whom we have
to do."

The Chinese have a saying, "Man teh ko ren,
man puh ko Shen." "You may deceive man but
you cannot deceive God." The omnipotence and
omnipresence of God is denied by the world and,
only too often, forgotten by Christians.

It is the joyous privilege of the Christian to
practice the presence of Christ and to proclaim
the fact that the determining factor in world
events is God's will. Only too often we have our
vision dimmed by accepting worldly standards.
Paul says, "But they measuring themselves by
themselves, and comparing themselves with them-
selves, are not wise."

The affairs of nations and of individuals are
open in His sight; He is watching and weighing
acts and motives. He does this with infinite love,
but by those standards which He has established
and which He has made plain and available to
man in the Scriptures. God not only has given us
this standard of life but He provided the grace
and strength necessary to carry it out.

God's law cannot be set aside, either by men
or nations. Germany and Russia are bleeding each
other white. One nation defied Him, the other
denied His Word and persecuted His people. It
was impossible for them to escape the inexorable
justice of the One with whom they have to do,
even though they deny Him and His Word.

Germany and Russia are not the only nations
which have defied God's laws. All nations are
guilty of this in varying degrees. America, the
most favored and signally blessed of all modem
nations, a nation founded by men and women who
loved God and His Word, has, in recent years
turned further and further away from Him. Spir-
itual and moral disintegration has increased and
the opposition to this tendency has often been
labeled reactionary and childish. The Lord's Day
has more and more become a holiday. Our sou-
thern cities, many of them with a majority of
church members in the voting constituency, have
permitted the desecration of the Sabbath to pass
unprotested. Divorce is a national cancer. Many
of the great educational institutions, founded by

God-fearing men for the purpose of strengthen-
ing Christian faith and promoting civic virtue,
today hold up the Word of God to ridicule and
promote standards of living contrary to that
Word.

Germany's declension began years ago with the
so-called higher criticism. Unchecked, this inevi-
tably led to spiritual and moral decay and a turn-
ing to a philosophy of human wisdom which has
twice within a quarter of a century brought chaos
and destruction to the world.

This same process has been working here in
America. Our Southland has derisively been call-
ed the "Bible Belt," but there are those who
through dallying with infidelity and unbelief in
diluted doses, through promoting friendship with
men and institutions who are really enemies of
the cross, today are inadvertently but none the
less surely turning us too, away from the Word.
Vital Christianity wanes as belief in the inerrancy
of Scripture grows, but increases in power and
influence when men come back to a realization
that God hath spoken and that His Word is true.

In this day of national crisis it is the impera-
tive duty of the Church and of individual Chris-
tians to pray for a revival. Prayer for victory,
without confession of and turning from sin, is
an affront to God. Let us remember that "all
things are naked and open unto the eyes of him
with whom we have to do," and, until repentance
is sincere, healing cannot come. — L.N.B.

"Wings For The Soul"

ALL IS WELL

In the centre of the circle

Of the will of God I stand:
There can come no second causes,
All must come from His dear Hand,
All is well! for 'tis my Father
Who my life hath planned.

Shall I pass through waves of sorrow?

Then I know it will be best;
Though I cannot tell the reason,
I can trust and so am blest.
God is Love, and God is faithful.

So in perfect peace I rest.

With the shade and with the sunshine,
With the joy and with the pain.

Lord I trust Thee! both are needed.

Each Thy wayward child to train.

Earthly loss, did we but know it,
Often means our Heavenly gain.

— Selected.

Order Novs^— World Day
Of Prayer Programs

On account of mails being slowed up it is
necessary to have all orders now for programs for
World Day of Prayer, March 12. No guarantee of
delivery can be made on orders placed after
March 1. The following material is available:

Programs, 2c each; $2.00 per hundred. Poster
(17 X 22), 5c.

Handbook for Day of Prayer Leaders: Sug-
gestions for program, promotion, publicity, and
radio, 10c each.

Order from Committee on Women's Work,
Henry Grady Building, Atlanta, Ga.

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. Id4d

The Duty Of Contending
For The Faith

By Rev. A. M. Eraser, D.D.*

This article is an excerpt from the Smythe Lectures delivered
by Dr. Fraser at Columbia Theological Seminary in 1925.
The lecture from which this excerpt is taken is entitled
"Witness To The Truth."

The cause of truth demands an aggressive at-
tack on error. Even as the ascended Christ de-
clared that he hated the doctrines of Balaam and
of the Nicolaitanes, he would have his people
hate them. "Ye cannot serve God and mammon."
No more can we love truth and be indifferent to
error. An abhorrence of falsehood is the measure
of our love of truth.

When Peter wavered in his adherence to the
truth, through the influence of zealous but unin-
formed men, Paul "withstood him to the face."
Christians should not only hold "the faith once
delivered to the saints," but "contend" for it,
and not only contend for it, but "contend
earnestly." Paul exhorted young Timothy to "fight
the good fight of faith." It was an unspeakable
solace to Paul himself as he approached the time
of his departure to reflect that he had "fought
the good fight" and "kept the faith." Phillips
Brooks says that the "faith" which Paul claimed
to have kept was the truths of redemption. It was
not the subjective grace of faith. The ascended
Jesus commended the Church at Ephesus because
they could "not bear them which are evil" but
had tried "them which say they are apostles and
are not" and "found them liars."

There are those who themselves believe in that
body of truth so often referred to in the New
Testament and which Jude calls "the faith once
delivered to the saints," who nevertheless are
willing to compromise with those who are disloyal
to the faith, in order to avoid the appearance of

UNASHAMED

By Rev. Samuel McP. Glasgow, D.D.

"I am not ashamed of the Gospel."
(Romans 1:16)

Paul's buoyant confidence is contagious across
the centuries. The Gospel has taken terrible toll
of Paul and he's striking a balance. On the hu-
man level he has every reason to be ashamed and
dismayed. It was the Gospel that had changed his
entire life plan and robbed him of the fruits, well
within grasp, of human greatness and satisfying
recognition.

His chosen profession could no longer be fol-
lowed, though he was out in front of all his fel-
lows therein. A complete reversal of one's pub-
licly avowed policy and passion is always humili-
ating. Paul had been the leader in the destruction
of Christianity. The Gospel had called and now
he is the leader in defense of Christianity. He
had hated Christ deeply. He now serves Him
utterly. Such reversals are costly.

His popularity had waned. Both Jew and Greek
looked upon him as a great scholar, an outstand-
ing Pharisee with a matchless contribution to give
to his generation. When the Gospel turned the
tide of his life into lowlier and what they thought
unworthy channels, they left him with disdain or
hatred burning in their hearts.

differences and for the sake of the imposing
effect the solid front of Christianity will have
upon the world. Is it proper? Is it faithful to our
trust? Is it a worthy following of "the Faithful
and True Witness"? The greatest danger of the
age in which we live does not come from un-
sound men, but from men who are sound them-
selves but who, for the sake of the impression
made upon the world by an undivided Church,
are willing to cooperate with heteredoxy, and
thus give it countenance. By so doing they pro-
duce on the world the impression that the doctrines
of Christianity are of minor importance. To com-
promise truth for the sake of peace is untrue to
all those who have suffered for it in the past, to
Paul who succeeded and to Jeremiah who seemed
to fail. God's word places honor upon those who
remain true in an age of laxity and defection,
the seven thousand who in Elijah's day had not
bowed the knee to Baal and whose lips had not
kissed him, "the remnant according to the election
of grace" in Paul's day, the remnant foretold
in the Apocalypse which keep the commandments
of God and have the testimony of Jesus Christ,
though the dragon and all of his hosts make war
upon them.

It is quite common to brand the man who is
watchful against the encroachments of error as
a "heresy-hunter". An epithet is recognized as a
last resort of a defeated cause. I dare affirm,
that, in view of the infinite and everlasting im-
portance of the saving truth of the gospel, the
man who resists the entrance of false teaching
into the Church has done humanity a greater serv-
ice than the one who has established a chain of
hospitals and asylums. The more he is forced to
stand alone the more honor to him.

"Faith of our Fathers, Holy Faith,
We will be true to thee till death."

*Formerly Pastor of the First Presbyterian
Church, Staunton, Va.

Not only had he given up heavily, yea com-
pletely, on the human level, but he had picked a
path steep and stony, lonely and difficult. Along
its way there are dangers; shipwrecks, scourgings,
the bitterest persecutions, long imprisonments.

From being the idol of his people, as a great
university graduate, ready to take over the lead-
ership of the party of the Pharisees, second only
to Gamaliel, the recognized brain of them all; he
describes his position as being made "the off-
scourings of all things," a door mat for the na-
tion's feet; and it was to this that the Gospel
called.

He declares, however, "I am not ashamed of
the Gospel." But how can he say it? He might
endure these hardships, but how can he glory in
them?

He tells us, and his explanation is satisfactory
and convincing. "I am not ashamed of the Gospel,"
he says, because of:

1. What Is It - "The Power Of God." He has
wielded power before. He was a man of power.
He was a powerful personality, but since he turn-
ed in completely with the Gospel, he is handling
a new power. Here was "the Power of God."

He could make claims that reached to the fun-
damental needs of the race and never have to
apologize or give excuses for the insufficiency of
his Gospel. As he felt the vibrant movements of
God in His Gospel, he saw the "dunamis," the

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

dynamite, the inestimable power that had created
the heavens and the earth. He found that in the
Gospel he was a partner with God and he wielded
a power but poorly symbolized by an engineer
who moves a lever and a thousand gigantic wheels
in a great factory begin to move with silent pre-
cision and well nigh irresistible power.

II. What It Does - "Unto Salvation." This new
power produced an entirely new issue in men. The
Greeks with their philosophy and art and their
magnificent minds had patterned the thought of
the world for coming centuries in the intricacies
of reasoning, psychology and philosophy.

The Romans with their short sword, their closely
knit organization, their national loyalty, their
mighty laws, their great empire, had well nigh
conquered the world and organized it.

His own people, the Hebrews, with their ex-
quisite lore, their beautiful ritual, had a religious
culture reaching back into the dim beginnings,
and a unique relationship to Jehovah.

Not one of them, however, nor all combined
could bring about the salvation of a lost soul.
They could only polish and veneer the exterior,
they could not revitalize the spirit. They could
only galvanize the corpse, but they could not
start the heart to beating and the blood to puls-
ing and the life to sparkling and glowing within.
In Christ, in His Gospel, Paul had found the
power of God, the creative power of God that

could do this thing. "Unto salvation"; all the way
to the ultimate need of a broken and blackened
life; this power to cleanse, to change, to re-create,
to renew; this saving, keeping power goes. No
marvel that Paul, with such a mind and heart,
was fascinated and held and royally and boldly
unashamed.

III. Whom It Saves - "To Every One Thai Be-
lieveth." No class distinctions, no national exclu-
sions, no water-tight compartments. The best, the
only hope of mankind, belongs alike to every man.
To Jew and Greek, to bond and free, to rich and
poor, to black and white: to every one who would
hear and heed and bring the heart along in faith
and acceptance. As Paul looked back down the
path, he saw Timothy, that beautiful, talented,
princely youth of gentle birth and abundant cul-
ture. There he was kneeling at the feet of Christ,
saved and satisfied and ready to be sent upon his
mission. And by his side there knelt a poor, be-
draggled girl of the streets, the fortune-teller of
Philippi. How drab and soiled her life! And yet
as he looked upon her face there was a light that
never was seen on land or sea, the light of the
knowledge of the glory of God which she had
found in the face of Jesus Christ.

And this same Gospel, "the power of God —
unto salvation — to every one that believeth," sat-
isfied Paul's soul fully and left him radiant and
confident.

Jesus - Saviour - God

By Rev. W. H. Mcintosh, D.D.*

There is a fact about St. Paul's use of the word
"Saviour" which may have meaning. To those who
believe in the verbal inspiration of scripture, the
Apostle's selection of names and titles cannot be
supposed to be by chance.

In the King James Version of the New Testa-
ment, there are fourteen letters attributed to St.
Paul. These letters contain one hundred chapters.
In every one of the letters, the Apostle uses a
number of titles for God and Christ. "Saviour" is
one of these titles. He uses this word only twelve
times in the fourteen letters. One of these times
the word is a common noun; it is used eleven
times as a name or title. Of these eleven uses, ten
of them are in the Pastoral Epistles; three in
First Timothy, one in Second Timothy, and six in
the short Epistle of Titus. Titus has three short
chapters, the fourteen Epistles one hundred chap-
ters. In less than 3 percent of his total writings
is found more than half the number of times he
uses this word as a title.

Here is the fact. If this fact be ascertained by
a careful reading of the Epistles rather than by
counting references in a concordance, perhaps
some probable inferences may be drawn.

The letters to Titus and Timothy are written
to preachers. First Timothy and Titus contain
much the same subject matter. The occurrences of
this title in the Epistle of Titus are in pairs: twice
in the first chapter; twice in the second chapter;
twice in the third chapter. In the first chapter the
expressions are, "God, our Saviour," and "Christ,

our Saviour." This same order the use of the title
occurs also in the second and third chapters. The
following possible inferences are suggested:

1. If God is Saviour, and Christ is Saviour, then
Christ is God.

2. Titus and Timothy are both preachers sent
upon difficult missions. They are not to despair
because of the difficulties because God is the Sa-
viour. They are not to be proud of their successes
because God is the Saviour.

3. Titus and Timothy are directed to give at-
tention to the importance of sound doctrine but
however sound the doctrine, it is still true that
God is the Saviour.

4. Sound doctrine is to be accompanied by
sound morals. The preachers are to insist upon
right living but correct living will not save; God
is the Saviour.

5. The preachers are in these particular fields
to take care that they have the right kind of
church officers, the qualifications especially of
elders are stressed. However important, correct-
ness in church government will not save; God is
the Saviour.

These and many other possible inferences may
suggest the true reason for St. Paul's partiality
to this particular title. The fact that he so uses
it is clear and we cannot believe that he did it
by chance or simply to give variety to his style.

*Pastor of the First Presbyterian Chwrch, Hat-
tiesburg, Miss.

Pages

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943 [i

BAPTISM

By Rev. John Scott Johnson, Ph.D.

Infant Baptism

(concluded)

Circumcision and Baptism were never sufficient
in themselves to save anybody, either adult or
child. But God had a definite purpose in appoint-
ing a sigrn (which was both a token and a seal)
of the Covenant of Grace. A study of the re-
spective undertakings on God's part and on the
part of the parents which were recognized and
accepted when the token of the Covenant was
applied to a child of the Covenant, reveals some
of the graciousness and love of our God in adding
the second part of the Covenant of Grace.

WHAT THE COVENANT TOKEN
MEANS TO GOD

The circumcision of an infant was not merely
a ceremony; it was a token of a Covenant between
God and the child's parents which had for its end
the salvation of the child. What other explanation
can there be of God's offer "to be a God ... to
thy seed" in Gen. 17:7, and of His command to
place a designated token upon an infant? Was
not the token to bind God and the parents to
fulfill their respective parts in the Covenant?

The first mention of "token" in the Bible is
in connection with the rainbow in Gen. 9:12. An
accepted principle of interpretation in the Bible
is that the first mention there-in of any subject
shows God's attitude to or view of the object. In
Gen. 9:16, God states as follows His purpose in
appointing this token (and does not the same
apply to all His designated tokens?): "The bow
shall be in the cloud; and I will look upon it,
that I may remember the everlasting covenant
between God and every living creature . . . upon
the Earth." Does He not also "look upon" His
appointed token of the Covenant of Grace that He
"may remember the everlasting Covenant between
God" and His people?

God's Faithfulness Illustrated

Moses and Samuel are Bible illustrations of
God's faithfulness to His Covenant when parents
do their part.

Both were removed from their homes when
weaned. Moses went into an environment that was
hostile to God; Samuel into one that ought to
have encourage godliness but Eli's own sons (and
Samuel's sons) were anything but Godlike. God's
faithfulness to His Covenant ("to be a God . . .
to thy seed" — Gen. 17:7) is amply proved in the
Bible record of these two men. "God" is the only
explanation of their careers. In their early years
their parents were faithful to the Covenant. God,
accepting the parents' obedience, made good His
promise.

WHAT THE COVENANT TOKEN
SHOULD MEAN TO PARENTS
The token on a child was and is evidence of
the parents' faith that God would keep His promise
to be a God to the parents' seed. When parents,
(as Abraham did) continue to show their faith
by obedience to God, in providing for their chil-
dren God's means of grace (particularly the Word
and prayer), God rewards their faith by fulfilling
His promise to be a God to their seed. "God loves
to save by families." But the parent must fulfil
his part of the Covenant.

Obedience By Parents Is Required

The fulfilment of the first part of the Covenant

of Grace — "to be a God to thee" (Gen. 17:7)—
as of the first part of the corresponding promise
in the New Testament — "thou shalt be saved" jnn
(Acts 16:31) — is dependent only upon faith. God f!
saves the one who believes. But the fulfilment of jja;
the second part — "and to thy seed," "and thy jt
house" (see verses cited) — seems surely dependent oy
upon an obedience which proves and fulfils the jn
parents' faith. Does not God unmistakably declare 1
this in Gen. 18:19 when He says that His bring- lui
ing "upon Abraham that which He hath spoken
of him" follows upon Abraham's commanding
"his household after him" and their keeping "the
ways of the Lord, to do justice and judgment"?

Has not God said in effect to parents: "You:
do your part, and I'll save your child"? And in
Gen. 17:14, "of the uncircumcised man child,"
"that soul shall be cut off from his people."
God's Anger At Parental Negligence

Obedience to God's command to circumcise a
child was not optional with parents. God was not
indifferent as to whether or not the token was
applied. A striking proof of this is seen in Ex.
4:24-26: "It came to pass by the way in the inn
that the Lord met him (Moses) and sought to killj
him. Then Zipporah took a sharp stone, and cut
off the foreskin of her son, and cast it at his feet
and said. Surely a bloody husband art thou to me.
So He let him go."

Applying the "first mention" principle of the
Bible interpretation to this, the first mention in
the Bible of a failure to place upon a believer's
child the Covenant token, God's anger, such that
He "sought to kill" Moses, indicates how strongly
God wanted the token applied, and how incensed
He was (and is) at any believing parent's failure
to make use of the token.

Why Was God Angry?

When God's anger burns so that He seeks to
kill, there is a reason. Does not the reason here
lie in the results of the disobedience? Moses had
failed (or refused) to acknowledge his responsi-
bility for the soul of the child. This responsibility
was in two parts:

1. The acceptance of God's gracious offer to be
a God to his child, and, through obedience to His
command to circumcise the child, to bind God td
the fulfilment of his gracious promise.

2. What parents themselves do in complying
with what God evidently included in His Covenant
with Abraham. See "What the Covenant Token
Should Mean to Parents," above.

"Human responsibility is man's response to
God's ability." God is able to save, but lack of
faith limits Him (as it did the Lord Jesus at
Nazareth), Matt 13:58. Moses did not respond by
obedience; his faith must have failed, and so
did not provide what God demanded before He
would work. Therefore, God (Who wanted to be
a God "to thy seed") was angry.

God Still Eager To Save

A clear statement of God's love to children
and His desire for their salvation (because oi
which He ordained a token of His Covenant) is ir
Matt. 18:14:. "It is not the will of your Fathei
... in Heaven, that one of these little ones should
perish." Matthew, Mark and Luke all record the
Saviour's statement: "Suffer little children . . ,
to come unto me; for of such is the Kingdom ol
Heaven." Matt. 19:14; Mark 10:13; Luke 18:16

The lesson for parents today is: God's promise
is the same, for the Covenant is the same. Gen
18:19 still applies: "I know him that he will com*
mand his children and his household after himi

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THE SOUTHERN PRESBYTERIAN JOURNAL

Page?

and they shall keep the way of the Lord, to do
justice and judgment: that the Lord may brmg
upon Abraham that which He hath spoken of
him." Since God hasn't changed, His fulfilment
today of His part of the Covenant depends upon
the parent's fulfilling his part ("that the Lord
may bring upon . . . that which He hath spoken ).
He still awaits obedience by believing parents to
His revealed will for their God-entrusted children.
Dare such parents fail Him?

Infant Baptism In The New Testament

The proclamation to Abraham as the children
was the same as at Pentecost: "to be a God unto
thee and to thy seed." Gen. 17:7: "The promise
is unto you and to your children." Acts 2:39.
Then children of New Testament believers had
the same standing, and the same right to the
new token of the "everlasting" Covenant as chil-
dren before had to the old token of the same
Covenant. Only fragments of the early church
fathers' writings remain but 9 out of 12 before
200 A.D. refer to Infant Baptism as the practice
of the church (Dabney's Theology, page 791).

Taking John's baptism as one instance and the
baptism at Pentecost as one, the New Testament
records only 8 or 9 instances of water baptism.
Three — one third — of these were household bap-
tisms. Would God have recorded them if infants
were left out of the New Testament church?

The three instances of household baptism in the
New Testament surely include children. They
are:

"She (Lydia) was baptized and her household."
Acts 16:15.

"He (the Philippian jailor) . . . was baptized,
he and all his straightway." Acts 16:33.

"I baptized also the household of Stephanas."
I. Cor. 1:16.

A Dilemma For Immersionists

The record of two of these household baptisms
indicates that small children were baptized. Acts
16:14 records only Lydia's heart as being opened,
("whose heart the Lord opened, that she attended
unto the things . . . spoken of Paul,") yet "she
was baptized and her household." Either some
adults of the household were baptized without
conversion, or some children too young to believe
in the Saviour were baptized on the faith of the
: mother.

Likewise, Acts 16:34 records only the jailor
as "believing", for the Greek word so translated
is singular. The verse reads: "He . . . rejoiced,
believing in God with all his house." Yet he "was

' baptized, he and all his straightway." (Moffatt
expresses it: "got baptized instantly, he and all
his family.") Since only the jailor's faith is men-

! tioned, either some adults in his family were
baptized without conversion, or some children
too young to believe were baptized on the faith
of the father.

Paul and Silas would not have baptized adults
without conversion, so the other alternative must
be true. There must have been children in these
households who were baptized on the faith of the
parents.

OBJECTIONS
Two objections are made to infant baptism.
1. The New Testament teaches only "believer's
baptism."

1 2. What can an infant know about "baby sprink-

1. "Believer's Baptism."

The proof text for this objection is Mark 16:16:
"He that believeth and is baptized shall be saved;

but he that believeth not shall be damned."

If the first part of that verse excludes infant
baptism, because infants cannot believe, the sec-
ond part denies infant salvation for the same
reason, but Immersionists do not usually advocate
this idea. But why interpret one-half of a verse
one way and refuse to take the other half the
same way? The absurdity of this interpretation is
seen also in passages like II Thes. 3:10 — "If any
would not work, neither should he eat." Should
infants therefore be starved?

Furthermore, in Rom. 4:11, circumcision, al-
though administered to an 8-days-old child, is
designated "a seal of . . . faith." That token of
the Covenant was administered on . the faith of
the parents; why, then, is it absurd to administer
to a child in the New Dispensation "a seal of
faith"? To administer to a child the new token
of the "everlasting" Covenant in the God-directed
way on the faith of the parent?

Is God's Church More Exclusive
Than Heaven?
Immersionists usually accept the belief of most
Christians that infants dying in infancy are saved.
That is, Immersionists believe God admits to
Heaven some whom they would exclude from the
church. They, therefore, would make the type of
the Kingdom, the earthly church, more exclusive
than is the Kingdom itself. Is not the church on
Earth a training school for Heaven? If God ad-
mits babies to Heaven, would He exclude them
from His school of preparation for Heaven?
2. "Baby Sprinkling."
The second objection calls in question the wis-
dom of God who directed the circumcision of th€
8-days-old baby. Could the baby know anything
of the purpose of this act?

The infant knows nothing more of the purpose
of his baptism than Isaac knew of the purpose of
his circumcision, or that the brought infants knew
of the touch ("the blessing," Mark 10:15), of the
Savior ("they brought unto Him also infants,
that He would touch them." Luke 18:15). But
the parent can know of his Covenant with God
for his child, and God knows of His Covenant
with the parent to be a God to his seed.

If it is "silly, as urged by Immersionists, to
baptize a baby, then it was worse than silly — it
must have been brutal — to mutilate an 8-year-old
baby by circumcision. However, God specifically
commanded the latter (Gen. 17:11), and when
He changed the Covenant token to baptism. He
never denied to children the new token.

Infant Baptism Illustrated By
A Child's Disease
One who as an infant had the whooping cough
knows nothing more about it later than of his
baptism as an infant. In both cases, his knowledge
is based on what he has been told. But the whoop-
ing cough germs know; they are unable to make
that one sick again.

The baptism of an infant leaves no marks nor
scars that Satan must recognize as evidence that
God pre-empted that soul, but whenever parents
supplement baptism with further obedience to
God's other requirements for the care of children,
fulfilling their part of the Covenant, God "is faith-
ful that promised," and Satan fails. The ViTiter
hereof cannot understand, why (when he was
backslidden and therefore vulnerable) Satan failed
in so many temptations of him, even getting his
consent, but God intervened.

Pages

THE SOUTHERN PRESBYTEBlAN JOURNAL

Feb. 1943

SEVEN BIBLE POINTS ABOUT
INFANT BAPTISM

1. God definitely included infants in announc-
ing the Covenant of Grace in Gen. 17:7: "and to
thy seed" and directed the circumcision of the
8-days-old boy ("he that is eight days old shall
be circumcised," Gen. 17:12).

It has been said: "The New Testament gives the
full-grown flower of which the Old Testament
was the bud." If infants were left out in the New
Dispensation, where is the flower for this bud?

2. The words used to introduce the New Dis-
pensation were: "To you and to your children,"
Acts 2:39. What would they mean to a Jew who
knew all his life the inclusion of children in
Covenant privileges?

3. The New Dispensation adds nothing to make
the inclusion of infants impossible or even diffi-
cult. On the contrary, the new token of the
Covenant made possible its application to both
sexes, thus enlarging its scope.

4. God records three times — separate occasions
— the baptism of households. In two of them, the
description indicates children under the age of
believing. See "A dilemma for Immersionists"
herein.

5. There was no protest by the Jews that the
Christian religion left the children out — abandoned
them.

6. Of the two objections to Infant Baptism, one
is based on an untenable interpretation of one
Bible verse, and the other is a condemnation of
God's explicit command.

God Hasn't Changed

7. There is nothing in the New Testament to
imply — much less to declare — God's withdrawal
of the privileges He had particularly extended
infants in the Old Dispensation. With no Scrip-
ture requiring such withdrawal, three questions
need answering:

a. Why should the God of Matt. 18:14 ("It is
not the will of your Father ... in Heaven that
one of these little ones should perish") desire such
withdrawal? Because the Bible records no with-
drawal, a justifying motive is needed to support
the assumption that these privileges had been
withdrawn. ,

b. If God has withdrawn these privileges, whjii
did He not record it? f

c. Why did God record "you and your chil-
dren" (Acts 2:39) and "and thy house" (Acts
16:31) if He did not mean these expressions?

FINAL WORD
Some one has said: "The Church is wasting
precious energy reclaiming children of believers,
they ought to be used in winning those who have
had no such heritage." What is the trouble?
Parents either do not bind God in Covenant for
their children, as He invites and commands to be
done, or else the parents are unfaithful to their
Covenant vows. If any parent who reads this has
been guilty either way, will you not, right now,
confess to God the sin of your failure, and then
make all amends in your power? The salvation
of your children (and, perhaps, of others) may
depend upon it.

The Sovereignty Of God

By Rev. L. T. WUds, D.D.*

This subject, assigned by the Presbytery, is a
timely one for these turbulent times. It is also a
tremendous one for a brief consideration. It is
like trying to see the whole of the Atlantic or
Pacific ocean in only a few minutes. However, as
one can in a short time see enough of the ocean
to catch something of its majesty and grandeur,
so may we see something of this foundation tenet
of our faith.

The sovereignty of God is the doctrine that He
is the supreme ruler or governor of the world
and the universe, that He has all power in heaven
and on earth and exercises that power according
to His will, or, to use the words of the Catechism,
it is "His most holy, wise, and powerful preserv-
ing and governing all His creatures and all their
actions."

Now even reason or common sense would seem
to be a sufficient basis for faith in this teaching;
for reason convinces us that this universe must
have had a maker and that He who had the power
to make it has the power also to govern it and
does govern it, even as man also governs what
he makes. But we have a surer foundation for
this faith, even the ever-living Word of God, in
which He is revealed to us from its opening words
to its last. God's sovereignty is declared in hun-
dreds of quotations such as these: "I am the
almighty God," "The Lord reign^th," "The Lord
hath set His throne in the heavens and His king-

dom ruleth over all," He "worketh all things after
the counsel of His own will," "the blessed and
only Potentate, the King of kings and Lord of
lords," and "The Lord God omnipotent reigneth."
And throughout Bible history we find Him present
and active and exercising His sovereign power;
as His Word says, "putting down one and setting
up another": at times giving the reign to even
godless powers for some divine and good purpose
but in time, and inevitably casting such godless
powers upon the scrapheap of the nations. Thus
must we believe in this great fact; and thus in
the very first tenet of the creed of Christendom,
"I believe in God the Father Almighty!"

Now If All That We Knew About God
Were His Sovereignty — We Would
Have Due Cause For Grave
Concern Or Alarm

Poor humans have had such sad experience with
would-be world rulers, who have generally turned
out to be unprincipled, unscrupulous, selfish and
cruel tyrants who have enslaved them, such as
Hitler would be if he should accomplish his pur-
pose to dominate the world. It is for that reason
that we of the democracies have supplanted
autocracy with democracy or the rule of one with
the rule of the people. But we are not afraid of
this Supreme Ruler of the universe and for two
reasons.

The first of these is His character. And what a

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

vast difference has the character of rulers made
in the exercise of their power! What of the char-
acter of this sovereign God? It is an intensely
interesting fact that in His Word, as if to allay
this very fear, right alongside of the declaration
of His sovereign power is the revelation of His
matchless character: His holiness and righteous-
ness and justice and mercy and goodness and
love. (You will find that in such Psalms as 96
and 103). And what kind of character do we see
Him to be in His clearest and fullest revelation
of Himself: even in Christ Jesus, who was God
who was made flesh and dwelt among us and who
said, "He that hath seen Me hath seen the Father"?
We see the embodiment or personification of every
virtue or grace! No! We can never be afraid of a
sovereign like that!

And the other reason that we are not afraid
of Him is His declared purpose for the ages: the
ultimate establishment of something that is vari-
ously represented as the Kingdom of God or
Heaven of which we may be citizens, the church
of the living God of which we may be members,
and the household of faith and family of God of
which we may be the devoted and cooperating
and rejoicing sons and daughters. No! We are
not afraid of a sovereign of such a character and
who has such a gracious plan or purpose. We say,
"More power to Him in the accomplishment of
this purpose of His grace and love!"

But Now Someone Will Say: "Why
Has God Not Done More Toward
The Accomplishment Of This
His Purpose?"

Or to put it another way, "Why all of this mess
that we are in? Why does not God stop this war
or did He allow it in the first place?"

The answer to that would seem to be, first,
that He made us persons like Himself and there-
fore with wills of our own as He has a will of
His own or that He made us free-agents with
freewills with which to choose and decide our own
actions or course of life. And that is true of hu-
mans only. His inanimate creation is governed by
inexorable natural laws; and mere animals are
governed largely by instinct; and God could have
made humans mere puppets or automatons who
would move only as He pulled the strings. But
God seems to us to have been as a woman with
the mother-heart, who is not satisfied with a doll
or a dog but who" craves a child of her own; and,
believe us, she knows that that child will have a
will of its own even as she has a will of her own.
That is what the father-heart of God wanted:
sons and daughters! And so He made them, like
unto Himself, free-agents or with freewills to
choose and decide for themselves though under
His guidance or direction.

And then what happened? We are quite familiar
with the Bible account: how that God's first son
and daughter, exercising their wills, chose to
believe and to obey the devil instead of God and
became his enslaved victims and transmitted that
slavery to their posterity down the generations.
And the human wreckage of it has marked the
entire course of history to the present. Chesterton
said that the world looked to him like something
that had been saved out of a wreck. Yes, indeed!
God's willfully disobedient children slipped the
family car out one night for a joy-ride and wrecked

it and themselves; and now they are in the hos-
pital with cuts and bruises and broken-bones. And
the world-MTeckage that we look upon today is
due largely to godless would-be world-rulers who
would enslave others and cast God out of His
world. And doubtless our willful sins also are a
contributing cause.

What Has God Done About This
Sad Situation?

For one thing, God has sought to control man's
wilful wickedness as far as possible by giving
to mankind, in His Ten Commandments especially,
His just and merciful laws of life and by estab-
lishing human government for enforcing these
laws — as the apostle says, "the powers that be
are ordained of God." But He did far more than
that: He brought to bear upon the situation the
greatest of all of the powers of even God and the
only power that can melt the icy human heart
and break the stubborn human will: even the
power of His love for us in Christ Jesus, who
lived the love of God before us and who in love
died for our sins upon the cross. (John 3:16 and
1 John 3:15). And it has worked where nothing
else did; as Christ Himself said that it would do,
love's magnet of the cross has drawn billions of
the sin-rebellious unto Him in penitence and faith
to become God's grateful and devoted and co-
operating sons and daughters. And God has or-
ganized these into a church-body with the su-
preme mission in life of making this God in
Christ known to others and winning them to Him.
Oh, it seems that God's chief use of His sovereign
power from the time that humans became the
victims of sin has been to save them from its
power and curse by "the Gospel of Christ, the
power of God unto salvation to every one that
believeth."

Now the final revelation of God is that the
time is coming when He will wind up the affairs
of this old world by consigning the persistently
unbelieving and impenitent to their place forever
and by receiving His redeemed sons and daugh-
ters unto Himself forever.

Our sovereign God of love now puts it up to the
freewill of every one of us to choose for himself
or herself whether we shall go down the broad
way of destruction and death with the multitude
of the unbelieving, impenitent, God-denying and
God defying or shall jom the countless multitude
of His redeemed children, who are "kept by the
power of God through faith unto salvation," whose
citizenship is in Heaven, and whose hearts are
lifted hopefully and joyfully upward to the Fath-
er's house.

Oh, we know that, in addition to all that He has
done for us in and through Christ the Saviour,
He sends His gracious and wooing Holy Spirit
to change these hearts of ours and to create within
them saving penitence and faith. Notwithstanding
that however, it is our opinion that God still re-
spects the freewill of choice and decision with
which He created us, for His Word is "whosoever
will" or wills! He sets before us life and death
and pleads with us to choose life that we may
live forever!

*Pastor of the Hendersonville Presbyterian
Church, Hendersonville, N. C.

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THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943

I Went To Cleveland

By Dr. J. P. McCaUie*

All roads led to Cleveland, Ohio last December
7, for there met eight national and international
religious organizations to consider co-operation
and, if possible, union under one organization to
do the work of the whole Protestant Church.

These organizations, most of which hitherto
have rendered a good service in a co-operative,
advisory, and exploratory capacity, are: The For-
eign Missions Conference of North America, the
United Stewardship Council, the United Council
of Church Women, the Missionary Education
Movement of the United States and Canada, the
Council of Church Boards of Education, the Inter-
national Council of Religious Education, and last
of all the Federal Council of Churches of North
America. Last but not least! For apparently the
officers of this Federal Council are most influ-
ential in getting all to merge their identity into
one super-organization to be known as the North
American Council of the Churches of Christ.

All the above organizations except one, the
Council of Church Boards of Education, met in
regular annual or biennial meetings, beginning
Monday mornine, December 7, and then held a
joint meeting Wednesday night to consider the
constitution that had been formulated after many
arduous labors of the best minds in the various
church organizations. On Thursdav each organi-
zation separately looked the constitution squarely
in the face and said, "Let's go home and talk it
over with the boys back home, and see how it
looks to them." No other action was permitted.
I felt sorry for the Enisconal brother who wanted
to scrap the whole thing right there, and made a
motion to table it, but was voted down almost
unanimously. It was just as well, for the boys back
home really ought to have a chance to say some-
thing about it. I rather think they will have plenty
to say too.

I really went to Cleveland as a representative
of our Executive Committee of Foreign Missions.
Our Executive Secretary, Dr. C. Darby Fulton,
our Educational Secretary, Dr. Kerr Taylor, our
Treasurer, Mr. Curry Hearn, and Assistant to
Executive Secretary, kev. W. A. Linton, formerly
of Korea, were also there. Dr. Harry Myers, our
missionary back on the Gripsholm from Japan,
came from New York, and my old friend and stu-
dent. Dr. Timothy Tingfang Lew of Yenching
University, Peiping, China, blew in and brightened
things quite a bit with his Chinese gown and with
speeches. There must have been twenty of us
Southern Presbyterians out of place up in Cleve-
land: Miss Janie McGaughey, Superintendent of
the Woman's Auxiliary; Mrs. R. F. Dunlap, Miss
Janie McCutcheon, of Woman's Work Committee;
Dr. Homer McMillan and Dr. Claude Pritchard of
the Home Missions Committee; Dr. Edward Grant
of Religious Education Committee and several
ministers representing our denomination at the
Federal Council of Churches. Among them I re-
member Dr. McDowell Richards, President of Co-
lumbia Theological Seminary, who by the way
was appointed by the powers that be Vice-Presi-
dent of the Federal Council of Churches for the
next biennium; Rev. Charles E. Guice, McComb,
Miss., Dr. Marion Boggs of Little Rock, Dr. Donald
MacGuire, Montgomery, Alabama, Dr. John M.
Alexander, Fayetteville, N. C. We Southern Pres-

byterians, all except the ladies, who had another
engagement, held a caucus in Dr. Richard's room
in the Statler Hotel, to find out all we could
about the currents that were following so rapidly
and decide which way to steer our Southern Pres-
byterian boat.

I tried to take in the Foreign Missions Con-
ference and hardly got a chance to stick my nose
out of that Statler Hotel to get a breath of fresh
air. There was something doing morning, noon, {
and night. Even breakfasts, where several hun-
dred met to hear and be heard, were held before
daylight. I listened to every type of speech one
could well imagine, and some were fine, but
often the best is crowded out by so much that is
good. I heard race relations discussed over and
over, once by a Pullman Porters' union organizer,
Phillips Randolph of Washington; who was praised
to the skies; and who was the most eloquent
speaker there, and like his race, used the biggest
words. I suppose I am too much southern to like
what he said. It certainly was not approached
from the Christian standpoint. When he attacked
this administration for unfairness to the Negro —
well, I thought he wanted heaven with a fence
around it! One of the breakfasts was on race re-
lations and they made a point of having eveiy
round table, seating ten, have at least two colored
people at it. Here it was that Randolph made the
most vitriolic attack on the present relationship
between the whites and the blacks. I have no
doubt he has much to justify him in his feelings,
but I wished we could have had Dr. Carver of
Tuskegee or a man of like Christian spirit, speak
on such a subject. Outside of Christ it cannot be
solved.

Then there was much talk about after-the-war
rehabilitation. Most of these men seemed more
concerned about doing something after the war
than doing something right now to win the war,
and to win men to Christ in the midst of the war.
I do not want to seem captious or critical. They
impressed me as men of fine spirit, of great
ability, and wonderful organizers. But in a For-
eign Missions Conference why avoid the one great
object of our meeting — how now to win men to
a saving knowledge of Jesus Christ, and give them
a joy of pardoned sin through His shed blood,
and a blessed hope of a coming Savior who will
make all right in this old sin-cursed earth. My!
but that theme would have sounded old-fashioned
in Cleveland, yet there were many there that
believed in it — just the plain unvarnished gospel
of the atoning grace of Jesus Christ. The rub is
that there were a lot of others that did not believe
in the gospel of the shed blood, so what else
was there to talk about? What did we see most
of, and hear most of, and work hardest at?
Schemes of union, bureaucracy, wheels within
wheels, organization to the nth degree. I've never
seen such a constitution in my life. Truly it is a
gem. It's the last word. I hope I never hear of it
again. One of the members of our Executive Com-
mittee of Foreign Missions said it made him so
dizzy he felt as if he were drunk.

Here is a brief summary of it: The plan is to
create a corporation, to be called the North
American Council of the Churches of Christ. It is
to be "an inclusive co-operative agency to con-

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

tinue and extend" the eight existing agencies
(I mentioned above. These pretty nearly cover the
whole field of church activities. Our church is a
[i member of the Federal Council of Churches, I am
sorry to say, and our Executive Committee of
Foreign Missions is a member of the Foreign
Missions Conference of North America. It is pro-
posed that these agencies (and the other six)
cease to exist as separate organizations and that
their functions be distributed among four "Di-
visions" of the proposed "Council", as follows:

Division of Foreign Missions.

Division of Church and Community.

Division of Christian Education.

Division of Home Missions.

Then there will be an executive committee and
such committees as that Committee deems neces-
sary; eight Commissions charged with responsi-
bility "for developing the basic philosophy and
the requisite programs and procedures within the
assigned fields"; four Coordinating Committees;
five Joint Service Bureaus; a Field Department
and a Department of Financial Promotion; an
Executive General Secretary; one or more Execu-
tive Secretaries for each Division, Departmental
Secretaries, assistants to the General Secretary
and to the Executive Secretaries, Secretaries of
Commissions, of Coordinating Committees and of
Bureaus; and a "Council General Staff, whose
functions shall be broadly in the field of general
policies and relationships from the point of view
of developing the ecumenical movement in North
America." Enough said !

I believe in Christian cooperation with all my
heart. For twenty-two years I have been a mem-
ber of the Business Men's Evangelistic Club of
my city and on the Executive Committee of the
National Association of Business Men's Evange-
listic Clubs of America. On these groups are
men of every evangelical denomination in Ameri-
ca. The harmony is wonderful. But we have one
object, to win men to a saving knowledge of Jesus
Christ our Lord, and to enlist them in Christian
service. Moreover, we have one gospel, salvation
through the atonement of Jesus' death on the
cross, and one hope of the glorious personal re-
turn of our Lord to set this world right. But
"two cannot walk together except they be agreed."
While I am loathe to depart from our traditional
policy of cooperation in Christian activities in
foreign missions with other boards engaged in like
evangelical work, I feel that we as a church and
as an Executive Committee of Foreign Missions
should refuse to take a step that would place
practically all our work under "the general over-
sight, review, and coordination" of a Council, the
larger proportion of whose membership is not
connected with foreign missions, and belongs to
some denominations that have not shown sympathy
with our evangelistic and educational policies and
some of whom do not have the same credal basis
for their work.

This whole plan is aimed at organic union
and in fact it seems to be an effort to consum-
mate it in practice even before the denominations
agree actually to unite. It is devoutly to be hoped
that our Assembly will not only turn down this
constitution and membership in the Council, but
also membership in the Federal Council of the
Churches of Christ in America.

♦Headmaster of McCallie School for Boys
Chattanooga, Tenn.

Our Mission To The Jews

By Rev. Harold I. Dudley. Th.M.*

The writer is personally acquainted with the
subject of the following brief biography, the
Reverend Eddie S. Lieberman, pastor of the Pleas-
ant Ridge Baptist Church, Hueytown, Alabama,
just thirty years of age.

Mr. Lieberman was born in New York City,
and was instructed in the traditions of his fathers,
that is in the orthodox faith of the Jewish Church.
At fifteen or sixteen he left high school for a po-
sition with a New York banking firm. At nineteen,
in spite of promotions in the past and good pro-
spects in the future, he gave up the banking busi-
ness because of a desire to become a professional
baseball player. He felt that the quickest way to
the Big Leagues was to begin with a Southern
team, so he traveled south in a freight car. En
route he met two youths who persuaded him to
join with them in stealing an automobile in eastern
North Carolina. At Greenville, S. C, he was appre-
hended when his companions in crime fled. He
was held in the Greenville jail, a Federal prisoner,
for eight months or longer, waiting trial. At first
he considered it a lark, but with the passing of the
months his situation became desperate.

Every Sunday afternoon an elderly woman, a
member of the Baptist Church in Greenville, visited
the jail for the purpose of speaking to the prisoners
and distributing pamphlets and Testaments. At
first Lieberman was disinclined to leave his cell
with the other prisoners in order to hear the
evangelist, but eventually, tired of jail and of
being left alone in his cell, he ventured forth.
Though by rearing he had been instructed to avoid
anything that smacked of Jesus Christ, he listened,
accepted pamphlets and a Testament, and in due
time dared to read the "forbidden" word. He de-
clares that he was thrilled with the life of Christ
beyond anything he had ever read, but above all
with the story of the resurrection. One day he
prayed that if Christ were real, he would follow
Him. He was keenly disappointed that nothing
happened. In the meantime he had disputed some-
what with the old lady who always dealt graciously
with him. Once again he prayed, and immediately
as he lay in his bunk he had the feeling that he
ought to tell somebody of his experience, so he
then and there called together the other prisoners
and told them he had decided to become a Chris-
tian. Then, he declares, that though he has since
graduated from the Seminary, he received his best
theological training from those prisoners, most of
whom were Baptists! These men proved exceed-
ingly loyal to their respective denominations, al-
most coming to blows in defense thereof! When
he wished to play cards, they forbade him on the
ground of his conversion. When he desired to
smoke, they told him it was unbecoming a Chris-
tian. His own proof that he was a Christian demon-
strated itself when he butt his head on his bunk
and "nothing came out," meaning he did not
swear! In fact, this tendency completely dis-
appeared.

When the Jews of the town learned that he was
converted and was to be baptized, they sent a
delegation to tell him they had planned to obtain
his release and to give him work, but the situation
altered the matter so that they must renounce
him. He prayed for guidance in giving an answer,
and after thanking them stated that he intended
to remain firm.

Shortly afterwards he was immersed in the Bap-

Page 12

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943

tist Church, a United States Marshall handcuffed
to him. In the meantime he had written his mother,
thinking she would be pleased to learn of the
change that had taken place in his life, but re-
ceived the answer that his family had disinherited
him. In due time he was paroled, and went to live
in the home of the elderly lady who was respon-
sible for his conversion. He called her mother and
was like a son to her.

After working a while he decided he needed to
complete his education, so he went to the Baptist
Theological School in New Orleans, supported by
the Men's Bible Class of the Baptist Church in
Greenville. His work was acceptable but at the end
of the year he felt the need of college training;
therefore, he entered Mars Hill College, Mars Hill,
N. C. After a year there, he decided that he should
complete high school. Though past twenty-one
years of age, he went back to high school, graduat-
ed, then in turn passed through college, the uni-
versity, and the Seminary, so that today he holds
several degrees.

Originally he planned to teach, but felt that
God was calling him to the ministry. A year ago
or more he was invited to supply the Church at
Hueytown, Alabama, and that afternoon was
called to become the pastor.

Mr. Lieberman declares that he has reached
the following conclusions by his experience: (1)
That Jesus Christ is the finest thing he has ever
laid hold of. (2) That he will never give up
Christ unless something better offers itself, and
he doesn't know of anything better. (3) That
Christians have sadly neglected their mission to
the Jews, who are far more responsive to the
Gospel than Christians realize.

♦Pastor of the First Presbyterian Church,
Birmingham, Ala.

Calvinism Applied

In these days of testing our people have the
right to receive from their ministers the strength
and consolations of our faith. When their hearts
are being torn by anxiety concerning loved ones,
their hands ought to be strengthened in the Lord
who doeth according to His will in the armies of
heaven and among the inhabitants of earth so
that none can stay His hand or say unto Him,
What doest Thou? They need to hear. The Lord
reigneth. Be still, and know that I am God, I will
be exalted among the heathen, I will be exalted
in the earth. The Lord of hosts hath sworn say-
ing. Surely as I have thought, so shall it come to
pass; and as I have purposed, so shall it stand.
Above the wicked hands that crucified Christ, the
world needs to see the Almighty Hand of the holy
God using even the wrath of man to accomplish
the purposes of His grace. (Acts 2:23; 4:27-28).
Then as one looks over the tragedies of life, he
may say with Joseph, Ye meant it for evil, but
God meant it for good. While some preachers are
presenting a "God" limited by the forces of na-
ture or the wills of men, a Presbyterian mother
writes of the death of her son in a submarine col-
lision :

"There are no accidents to those who know and
understand

That an all-wise Heavenly Father guides with a
loving Hand."

These great hearts witness:

"The eternal God is thy stay
And underneath
Are the arms that will last for aye."

Like the brave William of Orange they have en-
tered into a close alliance with the King of kings
and are firmly convinced that all who put their
trust in Him shall be saved by His Almighty
Hand.

In the awful cataclysms, the massacres, im-
prisonments and stakes of the Reformation, Cal-
vinism nerved the hands of the martyrs. Behind
faith they saw its parent election. He saved us
and called us with a holy calling not according to
our works, but according to His own purpose and
grace which were given us in Christ Jesus before
times eternal. Flesh and blood hath not revealed
this faith unto us, but our Father which is in hea-
ven. Those who receive Him, have been born not
of blood, nor of the will of flesh, nor of the will
of man, but of God. We are saved by grace
through faith, and that not of ourselves, it is the
gift of God. Faith is the gift of God that carries
with it the assurance that God is for us. And if
God be for us who can be against us? Faith is
resting in Christ, and as the gift of God carries
the assurance that God put us there. Of Him are
ye in Christ Jesus who is made unto us wisdom
and righteousness and sanctification and redemp-
tion. Instead of offering anxious hearts an ex-
amination that constitutes an attack upon Cal-
vinism, why not carry that examination back, as
Barth is doing (Kirchliche Dogmatik II.2.367),
to Calvin's answer to Pighius: "Whence do I
know myself to be elect? Christ suffices me for a
thousand witnesses; for where we find ourselves
in His body, our salvation rests in a position as
secure and as tranquil as if it were now located
in heaven."

A rediscovery of some of this tensil strength
of the Reformed Faith has steadied the Confes-
sional Church, the Reformed Churches of Holland,
and is reviving God-Centered Religion in France
and Switzerland. A realization of the might of
this Theocentrism led a Lutheran professor to
say to his Calvinistic colleague of the University
of Paris: "Lecerf, God has something in store
for His Church, something very dreadful; and be-
cause God knows His Church needs a backbone
He is bringing her back to Calvinism, which is
the backbone of Christianity." — Wm.C.R.

Let God Work Through Us

Yet not I, but the grace of God which was with
me. I Cor. 15, 10.

It is easier to organize than to agonize. We
can organize the Holy Spirit out of His Church,
and we have largely done it. 'Lower and lower
down at His feet.' That is where we need to be;
to roll our pride in the dust; to recognize how
complete is our impoverishment; to give God
Almighty a chance to do something with very
indifferent material.

— W. Graham Scroggie, D.D.

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

Experiences In Personal Evangelism

By Rev. C. T. Caldwell, D.D.*

These are ■personal experiences of outstanding Ministers of
our Church. They were gathered together by Dr. Caldwell,
and we feel that they will prove of great value in stimu-
f lating others to do this type of soul winning. We will be
j delighted to have others send in their experiences along this
line. We will withhold all names where requested to do so.

(Evangelistic Experience Of A Very
Prominent Minister In Our Church)

1. "I was pastor of a fine old church in a small
county-seat in Virginia. There were two banks in
the town. Neither bank president was a pro-
fessing Christian, but the wife of each was a
member of the Presbyterian church. At the close
of the service one Sunday morning I had an inter-
view with one of those good women, and found
that she was deeply concerned about her hus-
band. She said that she thought timidity was his
: main difficulty, but that she would like for me
to approach him if a favorable opportunity could
be had. I asked her if he always came home to
his dinner in the middle of the day, and indicated
that I would like dinner with them and use the
occasion to talk with him in the quietness of his
home. Incidentally, may I remark that she was an
awfully good Virginia housekeeper and cook.
She said that he rarely was at home at midday,
but that she would telephone me the first day she
found that he was to be there. I would be supposed
to happen to arrive at about the dinner hour, and
she would insist on my staying. Then while she
was giving the table its last touches, I would
talk to him. Within three days from that time
that wife called me to tell me that she had dis-
covered that her husband would be there that day.

The plan worked. I happened along; was urged
to stay for dinner, and was left for quite a while
in the sitting room with the man of the house. I
brought up the subject, explained as best I could
the plan of redemption to him, with the result
that he promised to make a public profession on
the following Sunday morning.

We followed the old-fashioned practise in those
days of 'opening the doors of the church' to any
who would come forward during the singing of
the closing hymn. So the invitation was given and
the congregation stood to sing. To my amazement,
here came the bank president with his two grown
sons, plus the president of the other bank with
his grown son. That is, instead of one man
coming, five men came down the aisle of that
church together. They all united with the church
that day on profession of faith. The whole town
was stirred by the scene.

Here is what happened: After that pre-dinner
conversation that day, that man went at once to
see the other bank president to tell him what
he proposed to do, and to urge his neighbor to
! do the same. That night he called his two stalwart
i sons in and told them the same story, urging
'■ thiem to go all the way with him. The president
; of the other bank gave his heart to Christ, and
before Sunday came had persuaded his own son
to go with him. Those two leading men in that
community exercised a joint leadership in the
spiritual life of the town, and every one of those
young men developed a consistent Christian life
; and leadership.

That good woman's husband was timid. She

was correct in her judgment of him. But under
the lead of the Holy Spirit, timidity gave way to
boldness. That man distinguished himself before
sunset in the doing of a brave deed. He brought
another to Christ."

(Pastor Of Another Of Our
Great Churches)

2. "A most remarkable case is that of one of

the leading men of G whose sole idea of

Christianity was Masonry. One night in greeting
him, I remarked that I wanted to talk to him some
time. Evidently something in my manner or words
gave him an inkling of my purpose, for, after
a moment of hesitation, he said, "You had better
come quick." This reply was a surprise, but in-
stantly I replied, "All right, tomorrow morning ai
10." At the time stated I found him in his office
and came straight to the point. I laid before him
the claims of Jesus Christ on his life and all it
counted for, and urged upon him an immediate
acceptance of Christ - and a bold confession of
Him before the world. He listened very atten-
tively and then replied: "From the day I was old
enough, I have been connected with Masonry. I
have taken every degree possible to me and my
Masonic connections supplied all the religion I
seemed to need. Lately I have been thinking
that perhaps I have been wrong. Now I know I
have been so. I will take Christ as my Savior, and
you may be looking for me next Sunday morn-
ing." He was true to his word, came before the
session, witnessed a strong confession and has
been loyal and true to every test since. This man
was considered as an extremely difficult man to
approach on spiritual subjects, and never attended
church except on special Masonic occasions."

(The Pastor Of One Of Our
Largest Churches)

3. Experiences in evangelism: "One of the most
interesting experiences I have ever had in personal
evangelism was with a young physician. His father,
who was a Methodist minister, had told me that
he could never get his son interested in uniting
with his church and gave me permission to visit
him and to get him into my church, if possible.
On my first visit he was very courteous, but when
I talked with him frankly about his soul's sal-
vation, he told me that he was not ready then to
talk seriously concerning that relationship of life.
He said, however, that if I would come back in
six months he would be glad to talk to me about
it. I invited him to attend the services of our
church and made a note of the date of this visit.
In exactly six months I returned to his office.
He, in the meantime, had been attending our
services and we had become rather friendly. I
then put the proposition before him again and
very definitely. Having prayed for him for those
months, the Holy Spirit had prepared the way
and he very willingly accepted Christ as his per-
sonal Saviour and united with our church. He had
his wife and daughter bring their membership
from the Methodist church and they became faith-
ful members and warm friends. As a matter of
fact, a little son was born to them after that and
they gave him my name."

(Evangelistic Experiences)

4. "I took a train for A. to hold a meet-
ing. Engaged in conversation my train took me

Page 14

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943

six miles beyond the place. I got off and told my
plight to several and told them that I must be
there in a little while to preach. A young man
driving a mule and buggy said he was going that
way and took me. I made the appointment. About
the third night a big red headed boy came down
and made his confession. Nobody knew him. I
asked him where he lived and he told me he lived
in the next town and had heard me say I was
going to hold a meeting in A , and he re-
solved he would attend. God used my blunder to
save a soul."

*Waco, Tex.

If He Is Your Elder
Brother — Yes

By Tom Glasgow*

The euphonius and, where true, beautiful phase
"Fatherhood of God and Brotherhood of Man"
too frequently is dangerously used in the day in
which we live. The "moral" or "ethical" press
would accept it as the epitome of the Christian
faith, where in truth their interpretation of this
phrase is^ot Christianity at all but Universalism.

With the Christian there can be no justifiable
application of the phrase outside of those who
have accepted Christ as their personal Saviour.
Here and in a very glorious manner the "Father-
hood" exists and this "Brotherhood" should
abound. The popular usage, however, with the
"moral" press and too often in indiscriminating
language from Christian pulpits and responsible
Church Laymen would claim a "Fatherhood" for
God for all mankind — ^regenerate and unregenerate
and a "Brotherhood" for mankind irrespective of
a saving faith in the Lord Jesus Christ.

No language could be clearer than that of our
Lord when he declared to his hostile questioners
"Ye are of your Father, the devil" or the distinct
line of demarcation drawn by Paul regarding the
"household of Faith."

The point here raised is profound but not ob-
scure. However, a clearer recognition and state-
ment thereof is vital, lest the present trend of
naturalistic morality become confused with the
inescapable need for the personal recognition of
ourselves as sinners — lost and irretrievably lost
except for a saving faith in the gracious mercy
of a personal Saviour. The absolute necessity of
undeserved vicarious atonement through the sub-
stituted righteousness of the Lord Jesus Christ
has strikingly drifted from our pulpits and is fast
becoming passe' as a conviction of the pew.
Personal decency and especially when accom-
panied by an attitude of benevolent kindness are
both worthy and greatly to be desired but to many
these have become the synonym of Christianity
itself. The true Christian of course has or seeks
to have both of these (decency and kindness) but
recognizes them as effects of Christianity and
not causes or creating factors of his status as a
Christian.

Like it or not — we must realize that Christianity
is as narrow as a razor's edge. Kindly disposed
persons long to spiritually fraternize with similar

minded and humanly admirable orthodox Jews,
Hindoos and high-typed and honorable leaders of
other religious faiths until the line of demarcation
between the saved and the unsaved is virtually if
not completely lost. The theme of the once much
discussed book "Rethinking Missions" illustrates
this blurred viewpoint. However, our only au-
thority for the plan of Salvation declares in clear
and unambiguous language that "There is no
other name," "I am the way," "No man COmeth
to the Father but by me," and like unequivocal
statements. An Orthodox Jew, an honorable Brah-
man, a noble Buddhist, a Unitarian Philanthropist
may be refined, cultured, attractive, noble, win-
some, worthy of the human personal esteem, af-
fection and fellowship; however, until and unless
he accepts Christ as his personal Savior there is
no message from the Book but that he it also
LOST!

The testimony of the Christianity of our day
seems to have surrendered much of its power in
its impact with our times. To many it would
seem that this is largely due to the absence of
a clear understanding by the pew and proclamation
by the pulpit of the essential necessity of Atone-
ment found only in the blood of Jesus Christ. Out-
side of this there is, of course, "Fatherhood" in
the sense of "Creator." However, "The Father-
hood of God and the Brotherhood of man" as
this phrase is wont to be used, must begin at the
foot of The Cross. Until this vital distinction is
again made clear to a confused world the power
of the testimony of His Church will suffer.

* Elder of the Myers Park Presbyterian Church,
Charlotte, N. C. ^

War Relief Causes Face
Urgent Need

By Rev. Vernon S. Broyles
Atlanta, Ga.

Developments all around the world continue
to emphasize the wisdom of our 1942 General
Assembly in providing a channel through which
our churches may have some share in the allevia-
tion of the terrible suffering brought on by the
war. The suggestion of the Assembly was that our
Church undertake to raise a minimum of $30,000
for war relief during the church year, 1942-43.
It was recommended that funds contributed be
apportioned to the selected causes as follows:
War-Stricken Churches, 40 per cent; China Relief,
30 per cent; Christian refugees, 20 per cent; and
the American Bible Society, 10 per cent.

The official time set for the offering was July
5, 1942, but quite a number of churches found
that, because of local reasons, another date was
more desirable. Miss Margaret Vance, Treasurer
of the Assembly's Committee on War Relief, re-
ports that up to December 1, the amount of
$4,427.50 had been received.

Checks are still being received, the frequent
inquiries are made as to where contributions
should be sent. Churches or individuals who
would like to have a share in this work of love
and sympathy should send the contributions to
Miss Margaret Vance, Treasurer, Blowing Rock,
North Carolina. The need is vast. Any con-
tributions to this cause will help our Church to
exemplify the spirit of the Master.

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

The Confession Of Faith

By Mr. Samuel B. Woods*

The proposed celebration of the three hundred
years of our Westminster Confession of Faith
'should meet a hearty response, quicken our zeal
^ and strengthen our belief in the great truths of
I God's Word. That assemblage of earnest Chris-
I tians, great scholars, who for over five years
worked and prayed without ceasing, produced in
clear logical statement Bible truths, adherence to
which has made worldwide Presbyterianism, the
^ grreatest of all Protestant denominations. For our
[ Confession of Faith men and women have with-
stood persecution, lived and died at the stake,
"true blue" to God and His revealed will.

It is strange that with such a heritage so many
Presbyterians are ignorant of their own standards,
even of their existence. Our seminaries ought to
put all the emphasis possible on our fidelity too,
and the importance of these great works, the
Confession and the Catechisms. Copies of both
and Dr. Smith's Creed of Presbyterians should be
in the libraries of the Church and in all Sunday
Schools. How many have them?

The writer has even heard a Presbyterian min-
ister, in a Presbyterian pulpit, in his Sunday
morning sermon denounce by name, with con-
siderable heat, , our Westminster Confession of
Faith, "the writers of it," he said, "were silly
foolish men, self-conceited to think they could
define such truths"; he was especially vigorous
in denouncing as untrue "Christ's dying to satisfy
divine justice" — quoting the exact words! It is
not strange that this minister later announced
from the pulpit to the congregation that the Gen-
eral Assembly had appointed that day for all
Presbyterian ministers to preach on evangelism,
but he didn't believe in revivals and evangelism;
he would not preach on that but would appeal to
a higher evangelism "the young man who played
the game and obeyed the rules was an evangelist,
the merchant who kept his scales right was an
evangelist." The subject was not further referred
to in his discourse!

It is sa3 to see a church lacking utterly the
Spirit of the living God, seeking to substitute
for it a "home-made" litany, and dressing the
choir in skirts and Chinese shirts; and celebrating
a high day by marching them down from their
loft behind the pulpit, their numbers increased for
the occasion, parading them while singing, down
and around the aisles of the church! How many
ministers will go forth from such churches in a
decade to preach the living Gospel to dying men?
Not one. Is this Presbyterianism? Is it not rather
a flare back to the pomp and show of heathenism?
What has become of the "pure and simple worship
of the Presbyterian Church," to which Sir Walter
Scott referred in his denunciation of ritualism? If
we must have one, why not borrow the beautiful
ceremony of our Episcopal brethren?

:^ Best of all make the anniversary of our West-
'minster Confession of Faith a day of joy and
gladness, a revival of those days of saints and
martyrs, when men believed.

* Elder in the First Presbyterian Church, Char-
lottesville, Va.

The Navy Chaplain Ashore

By T. H. Makin, Chaplaiii, U.S.N.R.

Chaplain Makin is a member of Cherokee Presbytery, and
before entering the service was Pastor of the Presbyterian
Church at Trion, Ga. He is now stationed at TJ. S. Naval
Training Station, Great Lakes, III.

Every chaplain who enters the naval service
goes first to the School of Indoctrination at Nor-
folk, Virginia, for a period of two months instruc-
tion. While there he is given courses in subjects
such as navy regulations, official correspondence,
relief work, preaching to service men, shipboard
etiquette, and naval history. The principal object
of this indoctrination is to give the minister coming
right out of civilian life training in "the Navy
way" of doing things, and the two months are
packed with everything calculated to make the
chaplain as much of an "old salt" as possible be-
fore he actually goes to his first duty. This train-
ing includes a brief period of temporary duty at
some station nearby just before graduation from
the school.

Some men go immediately from Norfolk to
assignments aboard different units of the fleet,
but many go first to shore stations for a period
of duty. Shore stations served by Navy chaplains
include naval air stations, U. S. Marine bases,
U. S. Coast Guard stations, navy yards, and naval
training stations.

The experience of the writer for the past few
months since completing the indoctrination course
has been at the largest naval training station in
the world. Here thousands of boys in their late
teens are in a period of twelve weeks given the
rudiments of seamanship, close order drill, use of
small arms, and customs of the service. The ages
of these men range all the way from seventeen to
forty-nine, but the vast majority are between
seventeen and twenty-five. It is said that the aver-
age age is nineteen.

It is interesting to know that during their period
of training in the Navy recruits attend divine
services every Sunday in formation just as they
accomplish all other feautres of their training.
Men have the privilege of attending Protestant,
Catholic, or Jewish services conducted by chap-
lains of these faiths. The Services conducted for
Protestant men are non-sectarian in character and
chaplains who direct them are ministers of the
various religious groups of our country who have
been appointed to the Chaplain Corps of the Navy.
Attendance at public worship is considered an im-
portant part of the period of training and
familiarizes the men with the orderly procedures
of the Navy and its historic high evaluation of
moral and spiritual values as essential elements
of real military character. Normally attendance
at religious services is entirely voluntary among
man-o-war's-men afloat and ashore, and this ex-
perience during their training period enables them
to know their power of choice may be made wisely
and fearlessly as they continue their careers in
the service of their country. Some of the men
have not been in the habit of attending church
in civil life, and it is interesting to note their
reactions to this general practice. One pastor in
a nearby city has entertained almost a thousand
men at Sunday dinners in the basement of his
church over a period of a year, and during this

Page 16 THE SOUTHERN PRESBYTERIAN JOURNAL Feb. 1943 I 1^

time he has found only one man who was not
enthusiastic about the services held on the station
where he was in training.

This custom places a tremendous responsibility
on the chaplain, as it insures his having between
one and two thousand men at each of the two or
three services he conducts on Sunday. Chaplains
have found that in order to hold the interest of a
group of men this size the sermon, as well as the
service as a whole, must be comparatively brief.
Brevity is also necessary because the huge drill
halls in which the services are held must be cleared
promptly so that the men attending the following
services can find their places. The chaplains are
finding that this is a day when men are not
interested in hearing the opinions of human
philosophy or lofty idealism expressed in vague
generalities. More and more it is apparent that
what these men who are going out into battle on
the sea want is a practical message based on the
facts which God has given and advice on what to
do about this message. A milk and water gospel
will not do. They want the truth brought down
to earth whee they live, and in a manner in
which they can take hold of it.

At divine services announcement is made of
the office hours of the chaplain and the men are
urged to come to see him with any problem they
may have. Many avail themselves of this oppor-
tunity, and the week day of the chaplain finds
him listening to stories ranging all the way from
the details of "in-law" troubles back home to re-
quests for Christian baptism. A goodly number of
men are for the first time in their lives becoming
interested in spiritual things. This interest is not
manifest in any outward or spectacular manner.
Men are not stampeding their way to the chaplain
with burdened souls and broken hearts. It is rather
a slow but steady undercurrent of growing con-
cern for the things of the Spirit. They come in
by ones and twos and tell the chaplain that they
were impressed by something he said at church
and want to talk to him about baptism. Then it is
his glorious privilege to unfold to the hungry
soul in as simple terms as possible the wonderful
plan of Redemption, the privileges and responsi-
bilities of the Christian life, and the significance
of the Lord's Supper.

When the chaplain has heard their confession
of faith in Christ and has administered baptism
he writes to the home pastor and asks that the
man be received into the membership of the
church. He also writes a letter to the mother of
the new believer informing her of the step her
son has taken. The fact that the chaplains receive
very few replies from the letters to civilian pastors
is a sad commentary on the diligence of some of
these men in their oversight of the flock. Records
of all baptisms performed by chaplains are kept
in the files of both the training station and the
Bureau of Naval Personnel in "Washington.

At this station the Sacrament of the Lord's
Supper is observed every first Sunday. Generally
speaking, it has been the observation of the writer
that approximately one-third of the men present
at a Communion service participate. This would
seem to correspond roughly with the often pub-
lished statement that only forty per cent of the
people of America are members of some church.
The remaining two-thirds of the congregation
facing the chaplain constitute one of the greatest

evangelistic fields any missionary could possibly
have. They are his challenge and his opportunity.
What pastor in civilian life has before him 3500
to 4000 young men every Sunday morning? Over
a period of several months at a training station
the turnover makes these figures run high up into
the thousands of different men to whom the
chaplain ministers.

At each service announcement is made that tlw
chaplain has a New Testament for every man who
desires one, and they are urged to come up after
the service or to drop by the office of the chaplain
to receive it. The men are asked not to consider
the Testaments as a fetish, merely accepting them
for carrying in their pockets in hope that some
day they may stop a bullet, but are urged to read
them daily and find strength for living the Chris-
tian life. At this point the highest tribute should
be paid to the Gideons International and the
American Bible Society for their splendid work in
supplying enough New Testaments for every man
who wants one. It is interesting to hear that
the armed forces are getting the priorities at the
printing presses and the supply of Bibles for
civilians is said to be running low. It gives a
chaplain a wonderful feeling to hear that during
their recent twenty-one day ordeal in the south
Pacific Captain Eddie Rickenbacker and his com-
panions read from one of these gift Testaments.

The work of the chaplain in this war is primarily
spiritual. The chief chaplains of both the Army
and the Navy have urged those laboring under
them not to try to direct great recreational pro-
grams nor to accept responsibilities for duties not
directly related to their spiritual ministry, but to
leave these matters to welfare and recreation
officers who have been appointed for these pur-
poses. The chaplain is to concern himself mainly
with the spiritual welfare of the men under his
care. The government is more than ever before in
history convinced that the chaplain is absolutely
essential to the successful prosecution of the war,
and is backing him to the limit in his work. His
opportunity for service is unlimited. It is up to
him to meet this challenge and justify the confi-
dence which has been placed in him.

"The 'present circumstance* which presses
hard against you (if surrendered to Christ)
the best shaped tool in the Father's Hand to
chisel you for eternity. Trust Him then? Do not
push away the instrument, lest you lose the work."

— Author Unknown.

By Mrs. S. J. Cartledge
Athens, Ga.

Js on ■/ ffo to the Battle Field
I pray Thee, Lord, my soul to shield.
And if I should die for my Country's saksj
I pray Thee, Lord, my soul to take
Into Thine Infinite Arms of Love,
Into Thy Glorious Home Above,
For Jesus' sake. Amen.

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

Woman's Work

Edited By Mrs. R. T. Fcnicette

March — Organization Month For The Auxiliary

By Mrs. Frank Staunton — Savannah. Ga.

Acting upon a remark that "the women in
Luke's Gospel would make a nice auxiliary," the
following study has emerged. While the writer is
drawing somewhat on her imagination in this
treatment, yet it has helped to make these char-
acters real and to impress certain great lessons
which we may learn from these women in their
various relationships to Christ.

One test of a plan of organization is its adapt-
ability, so we have organized this auxiliary to
meet the need of the particular group of women
whom we are taking the liberty of bringing to-
gether out of this book. Perhaps you would ap-
point or select diiferent ones than these to the
various offices. That is just the reason we should
change offices when the usual term has expired.

As President of this auxiliary we have selected
Mary Magdalene. Here is a woman whose love
and loyalty to Christ were known to all by her
enthusiastic devotion to her Lord's service. She
would be a sympathetic and understanding leader
both because of her own past experience of hav-
ing been afflicted with a terrible malady and hav-
ing been delivered by Christ, and also because she
had long ago become a disciple and joined the
little company of Christ's followers where she had
been taught by the Master Teacher Himself. She
had doubtless learned about the stewardship of
life as well as possessions. (Lk. 8:1-3). And Mary
Magdalene would be "steadfast, unmoveable, al-
ways abounding in the work of the Lord," because
of her transforming experience that Resurrection
Morn. Was she not the first to see Him that morn-
ing? As we note her passionate insistence that
she find her Lord and her persistence until she
did, we know that she would never stop until
"every woman" should be "enlisted for Christ."
(Lk. 24:1-5, John 20:1-18).

Secretary, Joanna (Lk. 8:3) "the wife of
Chuza, Herod's steward." Chuza, being manager
of Herod's household and estates, would be very
helpful to his wife in keeping the records and
books of her auxiliary. It is possible that he too
was a disciple since Joanna's name is mentioned
so clearly among Christ's disciples. This is ideal
when husband and wife can serve together.

As Treasurer we have selected the "poor widow"
whom Christ signally honored when He used her
gift as the noblest example of giving. While
others cast in their gifts she gave all that she
had (Lk. 21:1-4). It was the smallest offering
that could be made for "it was not lawful to offer
less than two mites." So the gift of a "certain
poor woman" in your auxiliary may be the
smallest that could be made, yet it may be the
greatest in the sight of God, "more than they all"
(v. 3). This widow would not have kept back the
money till the end of the church year either, but
would give as it was needed!

Most of us will agree at once on the selection
of the Chairman of Spiritual Life — Mary of
Bethany. Her realization of her own deep need
and of Jesus' power to supply that need; her
choice of the "better" when the choice was be-
tween two "goods" would make her a real spiritual
counsellor. Her own hunger for the words of

truth that fell from the lips of Jesus would in-
spire others to love the Word of God and to be
"daily Bible readers" (Lk. 10:38-42). Her depth
of spiritual insight would enable her to lead
others into a better understanding of the deep
things of God. Mary seems to have been the only
one who really entered into the heart of the
Lord's teaching about His approaching death
(John 12:1-7). And since His death means Life
to us, it is of first importance to know this (I
Peter, 2:24).

The Secretary of Christian Social Service,
Martha, of course, has invited the auxiliary to
meet in her home for she loves to entertain and
has learned from Jesus Himself a lesson on true
hospitality. No longer is she a flurried and dis-
tracted hostess, for she has learned that love is
a prerequisite for service. How fruitless in His
sight are all our efforts in the auxiliary if there
is not first that spiritual discrimination which
distinguishes between service and spiritual serv-
ice. She has learned from her sister's attitude to
Christ how one must not only give, but must
also take time to receive and that spiritual values
must have first place.

What place shall we give to Mary, the mother
of our Lord? Let us call her the Historian. In
the beautiful song which is called the Magnificat
(Lk. 1:46-55) Mary has recounted what God had
done "from generation to generation." And of
the holy experiences concerning the birth and
early years of Jesus we read twice that Mary
"kept all these things" and "all these sayings in
her heart" (Lk. 2:19,51). This is real history,
what God has done through His children.

Anna, the prophetess, was given an honorary
life-membership. She could not attend the meet-
ings, but she was an "active member." And tho
she "departed not from the temple" still she
"served God with fastings and prayers night and
day" (Lk. 2:36-37). It is such saints as Anna who
are accounted great in the ministry of inter-
cession, and on whose prayers others lean as they
go about their "Father's business." Who of us
does not have such a "prayer-partner"? What
blessings God pours out because "someone had
prayed!"

No need for secretaries of Missions in this
group of early disciples! They probably had heard
Christ Himself say after He was risen from the
dead "That repentance and remission of sins
should be preached in his name among all na-
tions." "And," He said, "ye are witnesses of these
things" (Lk. 24:33,46-48). They heard Him, they
believed Him, they obeyed Him. The "clear call
from Galilee" still resounds. Do you hear? Do
you believe? "Ye are witnesses." Will you obey?

Let us glance at a few other members of this
auxiliary. We see two mothers perhaps drawn to-
gether to talk of their "only children." One is
the widow of Nain who has an only son, the other
is the wife of Jairus who has an only daughter.
(Lk. 7:12-15, 8:42, 49-56). They would be prais-
ing God for His miraculous power over death
and life. Then there are two former shut-ins who
might be discussing their ills, but more likely
they are talking about the wonderful compassion

Page 18 THE SOUTHERN PRESBYTERIAN JOURNAL Teh. 1943 i

■of their Saviour. One of these women had been
ill for twelve years and had spent all she had in
a vain search for health. Till one day she found
Jesus, and health, but better still, peace. The
mother had been a cripple for eighteen years, but
lone day she felt the "Touch of the Master's
hand." Her testimony would be, that while she
'couJd in no wise lift herself up, at the touch of
His hand she was made straight. "He lifted me."
(Lk. 8:43-48, 13:11-13).

There is another illustration of Christ's "lifting
power" in this group. One who was formerly a
"shut-out" gives even greater testimony to the
power of Christ to transform a life. This "woman
who was a sinner" (Lk. 7:37) is now a "new
creature in Christ Jesus." Forgiven by Jesus,
restored to respect by His own commendation, we
can believe that she was now accepted by these
true believers for "by one Spirit are we all
baptized into one body, whether Jews or Greeks,
whether bond or free." And did they not recall
(maybe Mrs. Levi had heard Him that evening

when her husband had made a great feast in His
honor in their house) that He said, "I came not
to call the righteous, but sinners to repentance"
(Lk. 5:32). And Mrs. Zacchaeus may have re-
called the blessed words He had spoken in their
house when He said, "The Son of Man is come to
seek and to save that which was lost" (Lk.
19:10). I wonder if these women didn't now have
the heavenly viewpoint anyway, for as Jesus had
taught, "There shall be joy in heaven over one
sinner that repenteth." (Lk. 15:7).

Space does not permit us to hear from all. Had
we time (and time is always short at a good
meeting!) we would find that every need was
supplied, every problem solved, every anxiety dis-
pelled when brought to Christ. And on their part
every word of Christ was believed! Let us, with
them, come to this conclusion as stated by the
angel, "With God nothing shall be impossible."

From Elizabeth in chapter one to the group
of women in chapter 24 "there is no instance of a
woman being hostile to Christ."

Church Union

By Rev. Robert L. Vining*

In recent years the movement for church union
has been gaining momentum. Under stress of war
conditions it is altogether likely that this move-
ment will be still further accelerated. In view of
the global conflict that is raging, proponents of
church unity will renew their arguments for church
union with redoubled zeal and vigor.

Insofar as church unity can be achieved with-
out the sacrifice of precious doctrinal truth most,
if not all, will rejoice. But all too frequently
the doctrinal basis for a church union is so vague
as to be practically meaningless. Liberals are the
most enthusiastic advocates of church unity and
to them doctrinal differences are mere trifles. So
long as church unity can be achieved they care
little if the doctrinal basis be ambiguous and
equivocal. But to conservatives sound doctrine is
exceedingly important. Often they find themselves
in opposition to the movement for church unity
because they cannot blithely ignore profound
doctrinal differences.

Some time ago Dr. Clarence E. Macartney
wrote an article in the series on "How My Mind
Has Changed In This Decade," which appeared
in the "Christian Century." Dr. Macartney's views
perhaps sum up those of many conservatives. Said
he: "I have followed and observed, but taken
little part in, the movement towards church unity,
a movement sponsored and led for the most part
by men who themselves are not in the forefront
of the hottest battle, that is, the pastorate and the
pulpit. I rejoice in every evidence of the breaking
down of the barriers of seclusion and separation,
and in every demonstration of the fact that the
denominational lines which separate Christians
need not alienate. For myself, however, I must
frankly confess I see no great contribution to the
work of the Kingdom of God in the external draw-
ing together of Protestant denominations. As
Phillips Brooks once aptly put it: 'Exchange of
courtesies between two regiments in an army

does not win a battle against the enemy.' I do
not believe that Satan and his angels are in the
least troubled by the fact that in some village or
town a Presbyterian, a Methodist, a Baptist and
a Christian Church unite as one congregation;
nor do I believe that the angels in heaven find
any particular reason for rejoicing in it. The
enmity of this lost and unbelieving world is just
the same, and man's fallen nature is just the
same, after you have merged two or three churches
as before the churches were merged.

In particular do I have a distrust of those
movements towards church unity which is to be
accomplished by the surrender of Christian truth,
or by the subsidence of vital Christian conviction.
I remember once hearing a sermon on that subject
by that powerful and interesting London preacher,
Dr. Orchard, since gone into the Roman Catholic
Church, in which he told how the movements
toward church unity amounted to giving up this
and that distinguishing truth and doctrine, until
finally the churches agreed to merge and unite
on the general proposition of the truth of the
multiplication table!"

That sound doctrine is a major casualty in
many a church union was a conclusion the present
writer had reached through reading the views of
conservatives. That conclusion was powerfully
reinforced this past autumn through reading a
book by a liberal. The Rev. H. Paul Douglass,
D.D,. is a member of the staff of the Federal
Council of Churches, serving as the Executive
Secretary of its Commission For The Study Of
Christian Unity, since 1937. A few years ago. Dr.
Douglas wrote "A Decade Of Objective Progress
In Church Unity, 1927-1936" which was Report
No. 4, and was Prepared by the Commission on
the Church's Unity In Life and Worship for the
World Conference on Faith and Order, Edinburgh,
1937. The book is an exhaustive study of the
movement for church unity not only in the United

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

States but throughout the world. Dr. Douglass
writes of negotiations for church union which in
some instances failed, and of other church unions
which were consummated. While Dr. Douglass,
as a lifelong proponent for church unity, obviously
believes the advantages of church unity outweigh
its disadvantages, yet he is very candid in writing
of the weaknesses of certain church unions as well
as of the benefits of such unions, as he conceives
them to be. To this writer, however, the most
significant thing in the book was the frank ad-
mission that so often the doctrinal basis in church
union was weak and unsatisfactory.

Writing of the organic union of the Congre-
gational, Methodist and Presbyterian Churches in
Canada (with one-third of the Presbyterian
Churches continuing as an independent Presby-
terian Church) in 1925, Dr. Douglass says: "The
doctrinal statement of the United Church of
Canada represents rather a colourless compromise
than any adventurous attempt at fresh thinking.
Many leaders who most heartily approve of the
union privately regard the statement of faith as
embodying a rather low-grade theology. Certainly
it is no inspiring or creative restatement of the
common faith and scarcely functions as an actual
bond of union. It makes no strong emotional
appeal and does not serve as a rallying cry. The
tolerance by the United Church of a relatively
feeble theological position is explained by the fact
already referred to, namely, that the motivation
of the union is essentially a practical one."

Writing of the Church of Christ in China (con-
servative Presbyterians declined to unite). Dr.
Douglass says: "The 'doctrinal bond of union' of
the Church of Christ in China consists of three
brief articles confessing faith in Christ as Re-
deemer; in his Kingdom and Church; the inspira-
tion and authority of the Scriptures; and accept-
ing the Apostles' Creed as the fundamental ex-
pression of the faith. ... A creed, if there is to
be a creed in the strict sense, is expected to come
later as a product of the thinking of the Chinese
Church itself, rather than as a deposit from the
past." In 1936, when Dr. Douglass was writing,
the union of the three major Methodist bodies
had not yet been consummated. Wrote Dr.
Douglass at that time, "Of extraordinary interest
is the fact that the entire matter of doctrine is
disposed of in three lines. It is simply assumed
that Methodists already have a common faith."

In 1931 the union of the Congregational and
Christian Churches was effected. Writes Dr.
Douglass, "The basis of union as proposed by the
Joint Commission was set forth as follows: 'Find-
ing in the BiMe the supreme rule of faith and
life, but recognizing that there is room for wide
differences of opinion among equally good Chris-
tians, this union shall be conditioned upon the
acceptance of Christianity as primarily a way of
life and not upon uniformity of theological opinion
or any uniform practice of ordinances.' The
formula 'Christianity as a Way of Life' was sub-
sequently repeatedly cited as an expression of the
particular genius of this union."

That there should have been such pride in this
formula for church union strikes the conservative
reader of Dr. Douglass' book as something start-
ling. For earlier in his book Dr. Douglass vsrrites
of the desire of the Unitarians to unite with the
Universalists (which effort failed), and the

American Unitarian Association made its approach
to the Universalist General Convention by urging
that "Christianity is a way of life rather than
conformity to creed."

Conservatives regard the formula, "Christianity
as a Way of Life," as the essence of Modernism.
Before Christianity can become a Way of Life, it
must be founded upon sound doctrine. St. Paul
was no advocate of an undogmatic religion. Rather
doctrine was the very basis of his life. In 1 Corin-
thians 15:3,4 Paul wrote, "Christ died for our
sins according to the Scriptures; and that he was
buried; and that he rose again the third day ac-
cording to the Scriptures." In his "Christianity
And Liberalism" the late J. Gresham Machen
wrote: " 'Christ died' — that is history; 'Christ
died for our sins' — that is doctrine. Without these
two elements, joined in an absolutely indissoluble
union, there is no Christianity."

These quotations from Dr. H. Paul Douglass
show that even a liberal concedes that frequently
the doctrinal basis for a church union is weak
and unsatisfactory. And if, to a liberal, the
doctrinal basis for church union is weak and un-
satisfactory, how much more so is it to a con-
servative.

Since so often sound doctrine has been a major
casualty in church unity we believe that we of
the Presbyterian Church in the United States
should learn a lesson from history, and should
proceed cautiously ere we enter into any church
union.

The body which is most eager to unite with us
is the Presbyterian Church in the U.S.A. It is
urged that our doctrinal standards are virtually
the same. Under such circumstances, therefore, it
is argued, we should not hesitate to unite with the
Presbyterian Church, U.S.A.

In his celebrated passage on "Faith and Works,"
Jesus shows the necessity of proving our faith
by our works. It is said that the doctrinal stand-
ards of the Presbyterian Church, U.S.A., are
the Westminster Confession of Faith and the
Larger and Shorter Catechism^. We inquire,
"Does the evidence show that the Presbyterian
Church, U.S.A., is fully loyal to these standards
or has she departed therefrom?" Alas, the history
of the Presbj-terian Church, U.S.A., in the past
two decades has been such as to cause grave mis-
givings to be felt by informed conservatives every-
where. During these years there have been the
issuance of the so-called Auburn Affirmation, the
re-organization of Princeton Theological Semi-
nary, the organization of the Independent Board
for Presbyterian Foreign Missions following futile
attempts to reform the Board of Foreign Missions
from within, the action of the 1936 General As-
sembly at Syracuse, N. Y., in suspending Dr.
Machen, Dr. Buswell and other prominent con-
servatives from the ministry of the Presbyterian
Church, U.S.A. James says, "Faith without works
is dead." A profession of loyalty to its doctrinal
standards by the Presbyterian Church, U.S.A.,
seems empty in view of its official actions in re-
cent years.

In 1935, Dr. Wm. C. Robinson, writing in
"Christianity To-Day" concerning the course of
events in the Presbyterian Church, U.S.A., com-
mented: "Theoretically, your church stands upon
the Word of God as the rule of faith and practice.

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Feb. 1943

I regret to state, however, that practically she
seems to be making the voice of the Church her
rule of faith and manners."

It is not at all surprising therefore that last
year fourteen of our Presbyteries overtured the
General Assembly to instruct the Committee on
Cooperation and Union to incorporate in any plan
of union with the Presbyterian Church, U.S.A.,
a clear definite statement of candidates for
ordination of their "acceptance of the infallible
truth and divine authority of the Scriptures, and
of Christ as very and eternal God, who became
man by being born of a virgin, who offered Him-
self a sacrifice to satisfy divine justice and recon-
cile us to God, who rose from the dead with the
same body with which He suffered, and who will

return again to judge the world." It is a matter
for deepest regret that these overtures were
answered in the negative. There is urgent need
for doctrinal safeguards in any discussion of union
with the Presbyterian Church, U.S.A.

The tendency of our carnal nature is to boast
of size and numbers and wealth. But the true
glory of any church lies in none of these. We
need to remember Paul's description of the church
of the living God as "the pillar and ground of the
truth." Let us be faithful to the "deposit" that
has been committed to us. Let us keep the faith.

♦Pastor of the Piedmont Presbyterian Church,
Piedmont, W. Va.

Blackouts Old And Modern
Or "Broken Vessels"

By Rev. L. A. Gebb*

God created the first blackout when he caused
"great whales, and every living creature that
moveth, which the waters brought forth abundant-
ly," to come into being. One of these creatures
of the genus of Cephalopods has a leathery bag-
shaped body and eight serpentine arms and was
created with a sack inside its body to carry an inky
black fluid. This fluid is secreted by the octopus
when danger approaches him and he escapes under
the barrage of the blackout. Our adoption of the
blackout is not new even in times of war.

Gideon's Blackout

About thirty-two hundred years ago God called
this "least" son of a poor family in Manasseh and
said unto him, "Surely I will be with thee and thou
shalt smite the Midianites as one man." The chil-
dren of Israel were in servitude to the Midianites
seven years because of their apostasy. It was God
who said, "Ye have not obeyed my voice," that
accounts for the loss of their liberty. When any
child of God slips from the path of obedience he
soon finds himself serving heathen gods of some
kind. The children of Israel were serving Baal
in the groves when God told Gideon to cut down
the groves and throw down the altars, "and build
an altar unto the Lord thy God." The task was
done during the night, but with the rising sun
came rising indignation and Joash, Gideon's father,
stood up before the enraged heathen. "Will ye
plead for Baal? will ye save him? he that will
plead for him, let him be put to death whilst it is
yet morning: if he be a god, let him plead for
himself, because one hath cast down his altar."
"Then all the Midianites and Amalekites and chil-
dren of the east were gathered together," in battle
against Gideon and the people of God. (Judges
6:26,28,31,33.)

War was declared and Gideon called upon thirty-
two thousand men, but God said, "The people that
are with thee are too many for me to give the
Midianites into their hands, lest Israel vaunt them-
selves against me, saying, 'mine own hand hath
saved me.'" (7:2.) Then Gideon said, "Whosoever
is fearful and afraid, let him return," (7:3) and
twenty-two thousand returned; ten thousand re-
mained true to the cause of liberty and Gideon.

And the Lord said unto Gideon, "The people are
yet too many." Only recently we all heard "too
little and too late," from Pearl Harbor. Why
would man say "too little" and God say "too
many"? Could it be that we are fighting a war
with disregard for God?

No true American has any sympathy for Mr.
Hitler, but he is wise enough to have Alcoholics
away from his army. Do we think we can defeat
Hitler while demon alcohol is undermining the
physical and moral stamina of our army? Presi-
dent Woodrow Wilson, by presidential order,
barred intoxicants from the armed forces in World
War I, and teeth were in the law to maintain the
order. The purchase of Bonds and Stamps would
no doubt increase if our Commander-in-Chief
would declare by presidential order prohibition, at
least for the "duration." We can't expect God to
be on the side of perverted morals and drunken
debauchery. Mothers have returned from visits in
some of our camps and have described unbelievable
conditions of drunkenness that their Christian boys
witness almost daily. In this condition are we on
God's side or can God be on our side? We'll never
win this or any war without the God of right being
given His rightful place. Abraham Lincoln once
said: "I am not at all concerned about the Lord
being on our side, for we know that the Lord is
always on the side of the right. But it is my con-
stant anxiety and sincere prayer that I and this
nation should be on the Lord's side."

Yes Gideon's ten thousand were "too many"
but God had another test, and said, "Everyone
that lappeth of the water with his tongue, as a dog
lappeth, him shalt thou set by himself; likewise
everyone that boweth down upon his knees to
drink." (7:5). "And the Lord said unto Gideon,
'By the three hundred men that lappeth will I
save you, and deliver the Midianites into thine
hand: and let all the other people go every man
into his place.' " Now Gideon knew he and three
hundred men were to face one hundred and thirty-
five thousand but he also knew he was on God's
side in the battle.

By Divine tactics Gideon divided the three hun-
dred men into three companies and put a trumpet,
a pitcher and a lamp in each man's hand and said

reb. id4d

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

into them, "Look on me, and do likewise:" and
luring the night Gideon and three-hundred men
ivith trumpets and black-out lamps took po-
rtions about the camp of the enemy. And the
;hree companies blew the trumpets, and brake the
jitchers, and held the lamps in their left hands,
ind the enemy rose up and fled, but notice, "the
Lord set every man's sword against his fellow."
Victory because they were on God's side. No clear
ihinker will fail to recognize God's intervention
it Dunkirk; the God who controls all parts of His
jniverse. Some time ago I read after a historian
jyho declared that God gave victory to the allies
in the Great War. He said the gas that Germany
spread to destroy the allies was blown back by a
sudden reverse of wind which destroyed a German
company. He went on to say the much needed
potato crop was affected with blight, "Germany
lost the war because of potatoes." It is God, my
friend.

Who makes the sun to shine.

Who makes the clouds to rain.

Who makes the yellow grain.

Who makes the victory His.
Paul's Blackout
One day about nineteen hundred years ago the
Apostle Paul was talking to the Corinthians when
he said, "If our gospel be hid (veiled or blacked
out) it is hid (blacked out) to them that are lost:
In whom the God of this world hath blinded the
minds of them that believe not, lest the light of
the glorious gospel of Christ, who is the image of
God, should shine unto them." (II Cor. 4:3,4.)

"The entrance of thy words giveth light" (Ps.
119:130) was the testimony of the Psalmist even
as it is for all who know the true and living Word,
the blackout is broken and the glorious light of the
gospel of Christ shines. St. Paul preached to a
world in pagan darkness and superstition and
preached nothing more and nothing less than Jesus
Christ the Lord. (II Cor. 4:5.)

It was God who said, "Let there be light," (Gen.
1:3) and caused light to shine out of an earth
that was desolation and waste. It was God who
broke the blackout for Saul on the road to Damas-
cus and caused the glorious light of Christ's pres-
ence to flood his soul. Everywhere he preached
the Word, the blackout was broken. How we
need the Word preached today that the blackout
of sin may be broken. Someone has said, "Every
nation now existing is great in proportion as the
Bible is studied and obeyed."

If the Christians of America had been faithful
to God in their tithes and offerings, we would not
be asked to "join the ten per cent club and buy
war bonds every pay day." Heavier and heavier
will be the calls on our pocketbooks because we
withheld our material support from the work of
the Lord. You can't beat God giving and you can't
beat God in maintaining justice. We would not
give to missions, now we must give to munitions.

Each of the synoptic Gospels closes with the
great commission, "Go ye into all the world and
preach the gospel to every creature." (Mark
16:15). But too many have failed to heed the
commission; some did not "go," others did not give
and the little yellow man stabbed us in the back
at Pearl Harbor. We must blame ourselves for this
war because we did not obey God. The Japanese
people are 95% literate but all their education has
not given them new hearts or even hearts of
gratitude. When Japan suffered under the shock
of the greatest earthquake in history in September
1923, it was the American Red Cross who took

$10,000,000.00 to help the suffering and homeless
Nipponese. The havoc covered 45,000 square miles
which contained five big cities with about 7,000,-
000 people, the estimated dead were 200,000 to
300,000 people and 2,500,000 homeless. Disease
and despair rode throughout the Empire and the
Japanese seemed grateful to America for her aid
in money, supplies, and men. But not knowing the
true and living God, because we failed to tell them
of Jesus, they soon forgot and we must sacrifice
our sons because of our disobedience.

The Church's Blackout
The Apostle Paul addressing one of the churches
said, "We have this treasure in earthern vessels,
that the excellency of the power may be of God
and not of us." The treasure that he speaks of here
is the divine light. Dr. M. R. Vincent says, "To
give the light of the knowledge," or "In order that
the knowledge may lighten. Knowledge, if not
diffused, is not of the nature of light." This
treasure (light) is "in earthen vessels." The
adjective occurs only here and in II Tim. 2:10.
Herodotus says of the king of Persia: "The great
king stores away the tribute which he receives
after this fashion: he melts it down, and while it
is in a liquid state, runs it into earthen vessels,
which are afterward removed, leaving the metal
in a solid mass." It is to be hoped that the "light
of the knowledge of the glory of God" has not
become solidified in the church today. "The idea
of the light in earthen vessels is, however, best
illustrated in the story of the lamps and pitchers
of Gideon, Judges 7 :16. In the very breaking of
the vessels the light is revealed." (Word Studies
in the New Testament-Vincent.)

The true church is made up of born-again
individuals whose bodies are made from the dust
of the ground just as earthen vessels are. Gideon's
host had to break their vessels before the light was
revealed. It may be that the body (earthen vessels)
may have to be broken before we heed to the
Master's voice, when He said, "Ye are the light of
the world." But are we letting the light shine? In
Eph. 5:8,10,11, we read, "For ye were sometimes
darkness, but now are ye light in the Lord: walk
as children of light: And have no fellowship with
the unfruitful works of darkness, but rather
reprove them."

We are living in a world which is a warring
world and which is essentially evil and in darkness,
but we have this treasure (light of the Knowledge
of God) in earthen vessels, that the excellency of
the power may be of God and not of us. Let us be
bold in the Spirit and with divine tactics break
the blackout of sin in (so called) Christian Ameri-
ca. There are 60,000,000 people out of 132,000,000
in the United States who are not members of any
church. The church is attended by forty per cent
of its members and supported by twenty-five per
cent. Bible study is neglected by seventy-five per
cent of its members and ninety per cent of all
Christian homes have no family altar. More than
seventy per cent of our people do not attend Bible
school on the Lord's Day. The forces of darkness
increase; there are more divorces, more youth in
jails, one in four homes touched by crime each
year, which cost our country $15,000,000,000.00
annually. These facts should cause us to break the
blackout and undertake an all-out and united
effort to reach every person with "the light of the
knowledge of the glory of God in the face of
Jesus Christ."

♦Assistant Pastor of the First Presbyterian
Church, Tyler, Tex.

Page £2

THE SOUTHElRN PRESBYTElHAN JOURNAL

Feb. \m\ t

BOOK R
The Five Books Of Moses

By Oswald T. Allis

Published By Pres. & Refd. Publishing Company,
Philadelphia, Pa. 1943. 319 Pages.
Price $3.00.

In these pages Dr. Allis has given us a careful
and scholarly examination of the Wellhausen-
Driver-Pfeiffer criticism which makes of the
Pentateuch a series of documents written largely
by unknown authors some laboring as much as a
millenium after the Exodus. The basic principles
of the higher critical position are that variety in
diction, style and subject-matter implies diversity
in source and authorship and that the redemptive
supernaturalism of the Bible must be rewritten
in terms of naturalistic evolution. Against these
principles Allis holds the unity and the harmony
of the Bible as the Word of God, and the first
five books of the Bible as the work of Moses,
the man of God.

This volume discusses in detail the arguments
of the documentary hypothesis as found in the
variations in the Divine names, in diction, style,
subject-matter, alleged doublets, and documents.
The true sense of Exodus vi.3 is not the giving
of a hitherto unknown Tetragram, but the knowl-
edge and appreciation of the nature and char-
acter of Jehovah. By cumulative arguments it is
shown that the principles of the critics cannot be
carried through either in the Pentateuch or in
any other literature.

This is followed by a searching examination of
the development hypothesis upon which Graf and
Wellhausen reconstruct the literature of the Old
Testament making the prophets antedate the
priestly code. But while the critics have been en-
gaged in striking off a millenium from the history
of Israel, the archaeologists have been deepening
and broadening the historical perspective and
giving back more than the critics have taken away.
Archaeology has shown the antiquity of alphabetic
writing, of the Hebrew language, of the use of
iron, and of ancient codes of laws. "The Ras
Shamra tablets make it now abundantly evident
that the presence of Aramaisms may be an indi-
cation of early date." (cf. Deut. xxvi.5). "Why
should not Moses have given Israel a code of laws
such as Hammurapi had given Babylon centuries
before?" In spite of this growing recognition of
the credibility of the Biblical account, many stu-
dents continue their allegiance to the critical
views because their thinking is so largely dominat-
ed by naturalistic evolution.

As Rome had her rapid decline and fall, as
the papacy fell into the pomocracy of the tenth
and the degeneracy of the early sixteenth century.
So in the days of the Judges Israel lapsed from
the standards which had been imposed from Above
and accepted at Mt. Sinai. However, the Well-
hausen Hypothesis, rejecting any Divine "in-
trusion," insisting on continuity or uniformi-
tarianism, will not regard the Pentateuch as
trustworthy history because of its redemptive
supernaturalism. The consequence of the ac-
ceptance of the higher critical theory is the
adoption of a low view of the authority and
credibility of the Bible as a whole and of Jesus
Christ, who is its theme and its primary witness.
"Jesus said of Moses, 'He wrote of me'; and He

; V I E w s i

went on to say, 'If ye believe not his writings,
how can you believe my words?' This means that! I*'
if we believe Moses, we will believe Christ, and, i i'!"
if we do not believe Moses, we will not believe I ^
Christ. Why is this? It is simply because the re-i sP
demptive supernaturalism of the Books of Moses
is essentially the same as the redemptive super- «
naturalism of the New Testament, is preparatory i
to it, and has its fulfillment in the Messiah of i
whom Moses spoke." Jesus did not dispute the Old 1
Testament canon, but fully accepted it as the
Word of God. If these things were not so, our
Lord and Master would have told us, He is a high i
enough critic for us! i
However, we are happy to have this careful '
study by a Ph.D. of Berlin, professor for many
years in Princeton and then Westminster, editor
of the Princeton Theological Review during its '
last twelve years and thereafter a contributing |
editor of the Evangelical Quarterly. We gladly
receive his testimony that the Christian who ac- '
cepts the Biblical record of God's wonders of old ]
is today in "a far better position to give a reason '
for believing that Moses wrote the Pentateuch,
than was the case a century or even a generation '
ago." — Wm. C. Robinson.

God-Centered Religion

By Paul T. Fuhrmann

Published By Zondervan. Introduction By
Prof. Edwin Lewis. 237 Pages. Price $1.50.

In this volume an American scholar of French-
Swiss extraction presents a study of Calvin's work
and of the interesting group of current French
and Swiss writers who accept Calvin is the best
representative of theocentrism. Dr. Fuhrmann
does not follow Calvin in every case, nor does the
reviewer follow this author in each of his formu-
lations; but the volume deserves a wide reading
because of its vigorous presentation of a signifi-
cant movement in French speaking Protestantism
away from humanism to God-centered religion,
and for the many fine arrows it offers for the
thoughtful minister's quiver. Here the reader is
introduced to Dean Doumergue, Prof. A, Lecerf
of Paris, Pastor Pierre Maury (the French Barth),
and Pastor Jean de Saussure of Geneva's Ca-
thedral Church, St. Pierre, as well as Premier
Kuyper of Holland — all of whom have come out
from "liberalism." Here one finds a new recog-
nition that the Church is the great work of God,
that the first duty of the Christian is "expressing
oneself adequately about the Gospel," and that
"there is no possible unity but in Truth."

The following quotations give an index to the
writer's force and positions: "The Bible does what
Reason, Conscience, Feeling, Nature and History
could not do. The written Word gives us a know-
ledge of God." [Modern theology flatters us by
telling us that we are the consummation of evo-
lution; but God rather than amoeba is the true
point of reference and His first rule is, be
humble.] "The Scriptures are an exhibition of
the one, true God and His Perfection, and hence,
by the same stroke, a revelation of man's poverty
and nothingness." "If you wish that men be able
to love Jesus Christ tell them first that He died
for them!" "The function of theology is to ex-
hibit the Mystery of God's Revelation, not to de-

Feb. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 23

form it in order to render it acceptable to all
luman intelligence, and pleasing to man." "Faith
f -ests outside of us — on God, on His concrete and
- objective Message." "One thing only can hold the
Pharisee (in us) in check. It is the sola fide of
Luther, the soli Deo gloria of Calvin . . . The
Christian is worth anything only in so far as he
teeps the gaze of his soul fixed on the crucified
:3hrist." "It is the Spirit of God which creates
;he new man in us, not the new man which
creates the Spirit of God in us." "Calvin opposed
:ne transformation of the French Reformed
:;hurch into a political party. He proved to be
ight." "The Church shall realize her true des-
;iny only in the measure in which she builds her-
~ self on the Scriptures and preaches God's Mes-
lage." "The power and authority of the ministers
> lowever is wholly contained and limited in the
. ninistry of the Word." "Only Christ should pre-
side at Synods." "The nineteenth and twentieth
;eiituries invented an entirely new theology and
-eligion . . . Protestantism, Christianity cannot
36 invented." "Faith is independent of Philos-
jphy." "The Reform which our contemporary
American Protestantism needs is not a further
' evening down of the Gospel to 'this age,' but an
Bducation and adjustment of this Century to the
aospel."

As Calvin led these men back to the Scriptures
;o be dominated not by Calvin but by God's voice
n His Word, so may this modern testimony carry
as back to Holy Wx}t to be dominated, ever more
■fully, by God speaking in His Word.

— Wm. C. Robinson.

Archaeology And The
ReHgion Of Israel

By William F. Albright

lohns Hopkins Press, Baltimore, Md. 1942. xii.
238 pages. The Ayer Lectures of the Colgate-
Rochester Divinity School for 1941.
As is often the case with the experts the treat-
ment is limited and deals with details. Neverthe-
ess it is interesting and important. Dr. Albright
;n the Notes states that some of his reviewers
falsely accuse him of rejecting the principle of
avolution. In the five chapters he interprets
indent man in terms of modem psychology; de-
:lares that the Old Testament may be better
understood today than a generation ago, especially
'a rational conservative attitude has less to appre-
hend from the new material than either extreme
position"; shows from discoveries the degradation
to which ancient people in Palestine sank in sex
worship and sanguinariness; declares consistency
for the Mosaic tradition; and reveals that David
and Solomon set up a centripetal government in
opposition to the movement for centrifugal gov-
ernment by tribes. In a postscript he declares that
archaeology has confirmed the substantial his-
toricity of the Old Testament tradition and that
apparent divergencies seldom result in serious
modifications of the historical picture.

_ Harold J. Dudley.

The Child And The Book

By Agnes Junkin Peery And
Emily J. Werner

Published By Inland Workship Press Co-op Inc.
470 West Twenty-Fourth St., New York, N. Y.
Price: $5.00 Set or $1.50 Volume.
These four books and supplement are teachers'

manuals for teaching the Bible and character
training in connection with the public school — in
week day religious education classes. The authors
have had actual experience in this work, and
have had fine training in mission lands, in college,
and in Bible schools. They have done a good job.

How fortunate are the children in our public
schools today who have consecrated teachers using
such guide books as these to impress youthful
minds with the great facts of God and His creation,
with the Heroes of the Faith in Old Testament
and in New, with the Christian Church and true
worship, with the best traits of Christian char-
acter in living life right now in school and home
and community. How often have we heard parents
of children so blessed say: "Would to God we had
had such instruction in our school days!"

Book I, "What is God Like?" is a study of
stories in Genesis and the first part of Exodus,
climaxed by a study of the story of the coming
of Christ to declare the character of God as
revealed in His dealings with man. Creation, the
Patriarchs, Israel's Deliverance, Christ's coming,
constitute Unit I. A study of the Ten Command-
ments and how our Lord interpreted them make
up Unit II. The Christian Church as begun in the
Tabernacle, continued in the temple and syna-
gogue and finally in Protestantism, with emphasis
on worship, completes Unit III. The material used,
songs suggested, stories told, and projects formed
make a goldmine for the resourceful teacher to
give nuggets of truth and good habits to every
pupil.

In like manner Book II on the Bible and its
history, thrillingly told. Book III, "What Christ
Means to the Present Day World," and Book IV
on the "Christian Citizen," and the Supplement,
supplying a splendid source book and bibliography,
form the best set of texts I know for 10, 11, 12,
13-year olds, in religious education. I commend
this series heartily.

J. P. McCallie, Chairman of Bible Study, Com-
mittee for Public Schools, Chattanooga, Tenn.

"Rusty"

By Frank Vandenberg

Published By Eerdmans Publishing Company
Grand Rapids, Mich. Price 50 Cents.

This is the story of a young boy who lost his
own father when he was only one year old and
whose step father was a whiskey-fiend. Life was
hard on him in his early years. But Rusty was a
lad with a determined spirit. There were also noble
and kind people to aid him. Among such was a
dear, Christian old janitor who evidently repre-
sents the man who the author tells inspired this
story. Rusty's adventures, after much hardship,
lead to success and happiness.

This fine little book (88 pages) is well written.
It can be read by young and old alike and will be
an inspiration to both. It is a beautiful commentary
on the blessedness of Christian Education and gives
a well deserved boost to the Christian High Schools
as maintained by many Christian parents at a great
sacrifice. This is a book that should be special
spiritual refreshment to every young person be-
tween the ages of ten and sixteen. May it find a
place in most church libraries. — Mrs. A. Poel.

Page 24

The Church Looks Forward

Addresses By Anglican Leaders

Published By Morehouse-Gorham Company, 14
East Forty-first Street, New York, N. Y.
Price: 25c each. $2.00 per dozen.

In God's plan for a better order man must be
changed first of all, and then his environment.
Many endeavor to reverse the divine sequence
hoping that this will change man's character. The
truth is that each reacts upon the other, but in
God's revelation the changed individual precedes
a changed society. If this thought is kept in mind
this little booklet will be helpful in showing the
kind of Christian society we must work to pro-
duce if the Christian is to be his best and do
his best.

We have here five addresses on a common
theme, namely, that Christ is the Lord of all life
and it is the church's duty to proclaim Christ's
teachings in all its fulness. It points out the bless-
ings that follow the acceptance of Christ's teach-
ings and adherence to them. Archbishop Temple
in the first address affirms that it is a part of the
Christian conception of man that unless he is
guided by and is trusting to the Grace of God, he
is incapable of conforming his life to the Divine
pattern. Then he comments: "We have a duty — a
duty to our Lord — and we must approach our task
always in that spirit: not chiefly as bewildered
citizens groping for a solution to a problem, but
as trustees of a revelation who go out into the
world calling men to accept and follow it." He
concludes with this important insight: "The root
trouble with society is sin, that strange perversion
and fatality of human nature which leads it to
turn its blessings into curses, and we need before
all things else to call man back to dependence in
a living sense upon the Grace of God. Let us
never suppose that any external readjustments
of the structure of life can produce fellowship or
good-will."

Other addresses by various Anglican leaders
discuss the Application of Christian principles to
Housing and Planning, Industry, and Education.
Sir Stafford Cripps closes the series of messages
with a discussion of the Challenge of Christianity.
All students of Christian ethics or Christian
sociology will be grateful for the stimulating sug-
gestions found in these addresses even though
they might not be in entire agreement with all of
them. — John R. Richardson.

The Little Jetts Bible
Has Arrived

Published By W. A. Wilde Co.
Boston, Mass. Price $1.50.

i am sure it will be of great interest to all
Presbyterians and Bible lovers, as well as the
many friends of Rev. Wade C. Smith, to know
that at last we have a Little Jetts Bible. I have
just finished looking through this highly interest-
ing volume, which covers the entire Old Testa-
ment.

In his usual inimitable way Mr. Smith has
brought to life the great stories of the Old Testa-
ment with these life-like creatures of his own
imagination. All those who have known the other
literary productions of Mr. Smith will be de-

lighted with this new accomplishment which rep-
resents long months of diligent study, hard work
and ingenious artistry. This book will be of great
interest to every child, both in the home and in
Sunday School. It will be an invaluable help to
Sunday School teachers of children and will even
repay the adult teacher and minister. Mr. Smith
has not covered every passage in the Old Testa-
ment but has taken the essential parts and in
every way brought forth the great lessons of God,
including such stories as Creation, the stories jo
the Psalms and even the Book of Job. i|!

In these days when people are manifesting ■
wider interest in the Bible, this Little Jetts Bin
should be in every home where there are childrcH
The cost of this little book is only $1.50 and I
makes a wonderful gift for children and youi^
people. I wish to commend it to all parents and
teachers. As the author himself states: "The main
purpose of this sketchy presentation is to send
the reader back to God's Word for a fuller under-
standing." These human literary figures that pre-
sent God's great truths in such dramatic and life-
like manner help make God's Word live.

The complete volume covering the New Testa-
ment is now in preparation. Autographed copies
of Little Jetts Bible may be secured from Rev.
Wade C. Smith, Avon Park, Fla.

— Cecil Thompson.

Preaching From The Prophets

By Kyle M. Yates

Published By The Broadman Press,
Nashville, Tenn, Price $2.00.

It is not easy to find a scholar that can preadi
with sufficienjt transparency for the averagje
hearer to understand or a preacher that can
preach scholarly without appearing to be pedantic.
To find such a combination is rare, but in the
author of this book we have such a one in a
marked degree. Dr. Yates has been successful in
teaching Hebrew in the Southern Baptist
Theological Seminary and is now serving as pastoi
of a large city church with equal success. Foi
twenty years he inspired young men in the class
room to preach from the Prophets. Now that he
is the pastor of the Walnut Street Baptist Churcl
of Louisville, Kentucky he demonstrates how tht
permanent messages of the Prophets can be
preached today effectively.

Beginning with Moses and continuing througl
Malachi Dr. Yates discusses each of the Old Testa-
ment Prophets, giving their background, a de-
lineation of the man's character, the contents oi
his message, and closes with practical lessons oi
permanent value. His theological thinking is con-
servative and his design is practical. Instead ol
spending valuable time trying to establish som<
novel interpretation to enhance his prestige a:
an original scholar, or rehashing the barrer
critical questions of the past to impress us witt
his erudition, the author employs his time in i
more profitable manner by holding up befon
our eyes the imperishable values of these propheti<
messages, saying in effect "these are the truth
by which men live — these are timeless facts thai
count and are useful and applicable in everj
generation." Every discriminating preacher wili
find rich homoletical treasures in each chaptgl
of this book. — John R. Richardson.!!

^^=THE SOUTHERN^^=

PRESBYTERIAN
JOURNAL

A Presbyterian monthly magazine devoted to the
statement, defense and propagation of the
Gospel, the faith which was once for
all delivered unto the saints.

"Entered as second-class matter May 15, 19+2, at the Postoffice at Weaverx il le, X. C, under the Act of March .\ 1879."

Volume I — Number 1 1 MARCH 1943 Yearly Subscription $1.00

LIAISON WITH GOD

By Rev. Wm. C. Robinson. D.D.

SOVEREIGNTY AND FREEDOM

By Rev. Robert F. Gribble, D.D.

BAPTISM

By John Scott Johnson. D.D.

THE BIG QUESTION

By Rev. James H. Viser

INTERCESSORY PRAYER

By Rev. J. Kenton Parker

THE SIN OF UNBELIEF

By Rev. R. D. Littleton

WOMAN'S WORK

Edited By Mrs. R. T. Faucette

A MISSIONARY'S SURPRISE

By Rev. B. C. Patterson, D.D.

THE SECOND COMING OF CHRIST

By Rev. J. E. Flow. D.D.

THE TRINITY

By Rev. H. F. Beaty

IN THE BEGINNING GOD

By Rev. E. H. Moseley

THE EMPEROR OF JAPAN

A Problem Peace Will Bring

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THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943i b

THE SOUTHERN PRESBYTERIAN JOURNAL

Thr Jouni.,1 h.is n„ ufiiciil connection with tlu- PrcsiyUrij; Church in th,- United Slates

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.

Rev. Henry B. Dendy, D.D., Editor Weaverville, N. C.

CONTRIBUTING EDITORS

:ige, D.D.
McP. Gin

D.D.

Mr. Cluirles C. Dickinson, Chaiiman
Rev. Samuel McP. Glasgow, D.D.
Mr. S. Donald Fortson
Rev. R. E. Hough, D.D.

. O. M. .Anderson, D.D.
. W. W. .-\i ro\vood, D.D.
. C. T. Caldwell, D.D.
. Melton Clark, D.D.

Henjamin Clayton
. John W. Carpenter, D.D.
. John Davis
R. A. Dunn
, Ray D. Fortna

John W. Friend
. Graham Gilmer, D.D.

Tom (^.lasgow

Rev. Robert F. Gribble, D.D.
Rev. Edward Mack, D.D.
Rev. Cecil H. Lang, D.D.

BOARD OF DIRECTORS

Rev. Wilbur Cousar, D.D.
Rev. Henry li. Dendy, D.D.
Rev. T. A. P.iinter, D.D.
Rev. J. D. Henderson

ADVISORY COMMITTEE

Rev. J. W. Hickman, D.D.

Rev. Daniel Iverson, D.D.

Rev. Albert Sidney Johnson, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Wil. R. Johnson, D.D.

Rev. Robert King, D.D.

Rev. J. Frank Ligon, D.D.

Rev. C;irard Lowe, D.D.

Rev. Joseph Mack

Dr. J. P. McCallie

Rev. F. T. McGill

Rev. W. H. Mcintosh, D.D.

Childs Robinson
M. Wells, D.D.

Rev. John R. Richardson, D.D.

Rev. Charlton Hutton

Mr. T. S. McPheeters

Dr. L. Nelson Bell, Sec'y-Treas.

Rev. A. R. McQueen, D.D.
Dr. S. B. McPheeters
Judge C. Ellis Ott
Mr. Charles A. Rowland
Rev. Harold Shields, D.D.
Rev. Walter Somerville
Major W. Calvin Wells
Rev. R. A. White, D.D.
Rev. C. D. Whiteley, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods

Editorial Notes And
Comments

We appreciate the response of our readers to
our messasre of last month, "Offering' You Shares
In The Ministry Of the Southern Presbyterian
Journal." We would like to ask others to reread
this messag-e and let us hear from you at an
early date.

Look at your address label, and if your sub-
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Service. We are receiving requests from Chap-
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of 5,000 we can print them and deliver them
to the Chaplains, who want them and would use
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if some of our readers would like to underwrite
this Ministry to our Soldiers. We will gladly do
all work connected with having the printing and
distribution to Chaplains done if someone will
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Again we are asking for Praying Partners. How
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ing may be as God would have it be. Pray for
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Pray for continued financial support and praise
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and all funds received go right into the active
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There will be two further articles in the series;
on Baptism by Rev. Jolm Scott Johnson, Ph.D.
Many fine comments have come 171 to us on this
series. We are hoping that plans can be com-
pleted to have this printed in Booklet form. If
you are interested in seeing this done please let
us know.

We have had such a demand for the folder
"Hearts That Burn" by Rev. J. Kenton Parker
that our first printing of 5,000 copies has been ex-
hausted. We now have on hand copies of the sec-
ond printing. These are available at $1.00 per
hundred or $7.50 per thousand postpaid.

Again we are asking for your constructive
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mending our stand on many matters and express-
ing gratitude to God for blessings received from
the Ministry of The Southern Presbyterian Journal.
We have received other letters from good friends
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welcome constructive criticism and will be glad
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ing daily that The Southern Presbyterian Journal
may fill a real need and make a positive con-
tribution to the spiritual welfare of the Southern!
Presbyterian Church. — H.B.D.

The Second Printing of The Faith Of A Soldier
by Rev. Wm. C. Robinson, D.D., has been ex-
hausted. We now have copies of the third print-
ing. These are available at $2.50 per hundred
in the art covers. Many Churches have ordered
enough to send one to each of their men in the

"WE ARE FACED TODAY WITH A GREAT
NEED FOR REVIVAL: MANY SEEM TO BE|
DESIROUS OF REVIVAL; IT CANNOT BUT BEi
COSTLY; CALVARY PRECEDED PENTECOST.'

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

"Like A Flint"

Thirty-odd years ago two young men graduated
from one of our Southern High Schools. They
were in the same class, came from the same social
and economic background. They played on the
same baseball team and got about the same grades
in their class work. They both were Church mem-
bers and attended Sunday School.

Today one of these men is a beloved minister
in our Church, a man God has used in a special
way as a personal worker and soul winner. The
other man, the last we heard of him, had just
been dismissed from his position as salesman in
a liquor store because of excessive drinking on
his part.

Why this great difference in the lives of these
two men? Christian character is the answer. The
first, as a boy, set his face like a flint to follow
Christ, the second drifted with the tide.

Christian character means hardness; the right
kind of hardness. Paul wrote to the young man,
Timothy, "Thou therefore my son, endure hard-
ness, as a good soldier of Jesus Christ." But, Paul
did not stop his admonition there; he continued,
"No man that warreth entangleth himself with
the affairs of this life; that he may please him
who hath chosen him to be a soldier."

The Christian who seeks to float with the tide
will not develop spiritual strength; it is the
man who sets his face like a flint to swim against

the tide of doubt and unbelief who will develop
strength to overcome and who, under God's hand
will be used to win others to Him.

The tendency of recent years, at least, has
been to, in increasing measure, and with ever less
concealment of design, tear down that stalwart
faith in God and His Word which makes spiritual
giants. God has spoken, we are told, but His
message is warped and handicapped by the human
instruments thru which He spoke and we are sure
of the general principles only, and even then they
are open to various interpretations. Little wonder
that today the Church, as a whole, is so powerless
in its main work of saving the lost, and so active
in social, economic and political reforms.

In our editorial entitled "Why?", in the firs*"
issue of the Journal last May, we said "We are
unwilling to admit that a man has the right, in
"interpreting" the facts of Scripture, to eliminate
them from the realm of fact and place them in
the category of fiction or error. This is not in-
terpretation but presumption at its worst."

To this position we again affirm our unyielding
support. Let us, as members of a Church peculiarly
blessed and used of God, but in which there are
unquestionable evidences of willingness to float
with the tide; let us, we plead, set our faces like
flints to stand for the inerrency of the Scrip-
tures. Let our position be that of Paul of old who
said, "Let God be true, but every man a liar."
Rom. 3:4. — L.N.B.

Liaison With God

By Rev. Wm. C. Robinson. D.D.*

The war has brought a new word into our vo-
cabulary, a word that is being greeted with numer-
ous pronunciations. Liaison means contact. A
liaison officer keeps the troops in contact with
the commanding officer by means of telephone,
code, radio, etc. In case the navy, air forces, tank,
artillery, and infantry are cooperating in a task
force the work of liaison is truly complicated.
Dr. John Richardson has taken this same word,
liaison, for an excellent little periodical which
keeps the soldiers in contact with the Church and
the Home. The most momentous use one can make
of the term is to describe our relationship to God,
for after all this is the primary relationship and
the one upon which every other relation is built.

I. The Liaison Established

By The Creator.

When God made man He endowed him with
knowledge, righteousness, holiness and dominion
over the other creatures. As God made him, man
was God's offspring, created in God's image
that he might live in fellowship with and obedience
to God. Thus could he think God's thoughts after
Him, and re-interpret the universe which the
Creator had pre-interpreted. When God walked
in the garden, Adam came to share His fellowship
and God rejoiced in the holy human pair, the
crown of His creation. If man had continued in
obedience to his Maker, this blessed liaison would
have been made permanent, and the Holy City
would have blessed this planet with its heavenly
light.

IL Liaison Ruptured By
Man's Sin.

However, an act of man breached this blessed .
harmony. By his own act of disobedience to God's
revealed will man forfeited peace and fellowship
with God. Sin alienated man from God. The third
chapter of Genesis graphically portrays the double
change which took place. The first change re-
corded is a change in man. Such a sense of shame
and guilt filled his breast that he sought to cover
himself with fig-leaves and to avoid the eye of
his Holy Maker. Smitten by sin, man fled and
hid himself from the presence of God amid the
trees of the garden.

But the change in man was not the only change.
Man not only sought to evade the presence of
God; God drove out the man and placed tlie
cherubim with a flaming sword to keep man from
returning to Him in whose presence there is ful-
ness of life. Thus we have a double change, a
change of man's disposition toward God and a
change of his relationship to God; and a double
opposition, man's guilty opposition to God and
God's holy opposition to man. Liaison has been
broken, a state of enmity has replaced the garden
of peace. War has been declared. Man is driven
from the face of the Lord. First man disobeyed
and hid from God, then God placed a veto against
man's returning should he so desire.

In this condition no peace can ensue upon a
mere change in man. Sin is not merely an illusion;
guilt is not just an error in human thinking; the.

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THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

righteous indignation of God is not a mere figment
of human imagination; "that God possesses and
exercises penal justice is a central idea of the
faith of the Bible." Even pagan religions recog-
nize that sin has alienated man from God and
that something must be done to remove this
estrangement. Only magic and ethnic religions
teach that man must take the initiative and ac-
complish the reconciling process. A religion that
declares man needs to be covered from the wrath
of his Maker has not probed deeply enough man's
desperate need. The half has not been told. Man
must make expiation for his sins, but he cannot.
Only God can. Herein is Christianity "the anti-
podes of all cults of human elaboration."

III. Liaison Re-established
By Redemption.

The gate of re-access to God must be opened
by Himself, otherwise we are undone. "The throne
of the One and only Potentate can never be scaled
by creaturely titans, be their crests ever so tower-
ing."

"God giveth no man quarter,
Yet God a means hath found,
Though faith and hope have vanished,

And even love grows dim,
A means whereby His banished
Be not expelled from Him."

All things are of God, reconciliation as truly as
creation. In Christ God did for us what we could
not do for ourselves and what we cannot do without.
He made Him who knew no sin to be sin for us
that we might be made the righteousness of God
in Him.

The third of Genesis describes the two awful
changes that broke liaison with God, the third of
John describes the two blessed "musts" by which
God re-establishes liaison, by which through Christ
the Father receives a lost sinner as a forgiven son.
As there are two changes in Genesis, so Jesus tells
Nicodemus that he needs two things to bring him
back to God, an earthly and a heavenly change
(III. 12). "Ye must be born again." "The Son of
Man must be lifted up."

The first need dealt with in John III is the
first change noted in Genesis III. There man
changed, here man must be changed, born again.
This blessed change is wrought by the Holy Spirit,
taking away the heart of stone and putting in a
heart of flesh. As the Holy Spirit sheds abroad
the love of God in a sinner's heart, that heart
turns in faith to God in Christ as certainly as the
sunflower turns to the sun. The new nature
comes to the Saviour as freely as the hurt child
runs to his mother. "No man can come unto me
except the Father which sent me draw him, and
he that cometh unto Me I will in no wise cast
out."

This change which is first mentioned in John
III is immediately connected by the Master with
another change, another need. As the Holy Spirit
deals with the earthly thing, the need of the
hurrian heart, so the Son deals with the heavenly
thing, the objective relationship. This need is
not met by a rebirth in man, but by a Cross
endured for man. As Moses lifted up the serpent
in the wilderness, even so, God's gift, the Son
of Man, came down from heaven that He might
be lifted up and made sin for sinners, that those
who believe might escape the judgment due to

them for sin. He was delivered up for our offenses,
to die our death, to bear our sins in His own body
on the tree.

There is an old story that King Zaleucis of the
Locrians passed a law that anyone guilty of a
certain grave offense should have both his eyes
put out. One of the first offenders convicted
was the king's own son. If Zaleucis were only a
father he could forgive and forget. If he were
only a king he could inflict and forget. He was
a father and loved his son; he was a king and
must do justice. Zaleucis solved the problem by
having one of his own eyes and one of his son's eyes
put out. Ever after the eyeless socket in the king's
face testified to every observer both the greatness
of the father's love and the sacredness of the
king's law and justice. Of course, the analogy is
not perfect. God, in the person of His Son, took
our whole penalty and the stigmata of His passion
attest to the universe His love and His justice.

"The Eternal Life, His life down laid.
Such was the wondrous plan;
And God, the blessed God, was made
A curse for cursed man."

The older evangelists used to illustrate what
we have called liaison by two chairs. First the
chairs are placed facing one another. Man as
God made him enjoyed blessed communion and
fellowship with his Maker. Man turned himself
away from God, then because of sin God turned
His face from man, put man away from His
favour and fellowship. The chairs are reversed,
stand back to back. Two changes are needed to
bring them again into accord. The change in
heavenly things, a change of status or relation-
ship, a change objective to man, is called in the
Bible reconciliation. The change in earthly things,
in man's heart and disposition so that he will re-
ceive the atonement, believe on the uplifted
Christ, is called regeneration. God is the active
subject in making both of the changes. He turns
one chair around by the gift of His only begotten
Son to die for us men and for our salvation. We
are reconciled to God by the death of His Son.
Then, God turns the other chair around by the
gift of the Holy Spirit to quicken our sin-deadened
hearts. Man's sin was the cause of separation,
God's great love at immeasurable cost, accom-
plishes the changes which bring us back into
liaison with Himself. And the blessed Gospel
which describes God's whole work of redemption
is nigh us, in our mouths and in our hearts. It is
the golden text of the Bible: For God so loved
the world that He gave His only-begotten Son that
whosoever believeth on Him should not perish but
have everlasting life.

*Professor in Columbia Theological Seminary,
Decatur, Ga.

How sadly prone are men to call things by false
names! Today, "Worldliness" is "being abreast of
the age"; false doctrine is described as "Advanced
thought." Indifference to truth is liberality, heresy
is breadth of view. Yet names do not alter things.
Call garlic perfume, and it remains a rank odour.
Style the fiend an angel of light, and he is none
the less a devil. Sin, call it by what names you
may, is still evil, only evil, and that continually.

— Spurgeon.

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

Sovereignty And Freedom

By Rev. Robert F. Gribble, D.D.*

The year of our Lord 1943 reminds Presbyte-
rians of that notable gathering 300 years ago
when the formulation of the Westminster symbols
of the faith was begun. During this tercentenary
of that momentous assembly, and by way of me-
morializing it, a presentation of its central doc-
trine should he quite appropriate. The quotation
which immediately springs to mind is, "The Lord
God omnipotent reigneth." Here is the heart of
Calvinism.

When the mind deals with the matter of Sov-
ereignty and Freedom, it may easily get beyond
its depth. Pope's famous lines are pertinent:

"A little leaiming is a dangerous thing;
Drink deep or touch not the Pierian spring:
The shallow draughts intoxicate the brain;
But drinking deeper sobers us again."

In addition to the reason noted, I propose to hand
to The Journal several papers touching the above
title, because the problem involved is as vital as
it is difficult — which pays quite a compliment to
its vitality. These articles may serve also to
strengthen the backbone of some, who while still
loyal, confess at heart that to be Presbyterian re-
quires believing things that are not so!

Now, without any endorsement of the system
of that master of philosophers (Hegel maintained
that it is, "Either Spinozism or no philosophy,")
let me cite similarities as between the master
Theologian, Calvin, and the ardent Determinist,
Spinoza. (I shall refer to the Westminster As-
sembly's digest, rather than to the Institutes di-
rect). For in each of these minds the two appar-
ently parallel lines are made to meet. I quote first
from Spinoza's "Ethics":

"In nature there is nothing contingent, but all
things are determined from the necessity of the
manner." And, "The mind understands all things
to be necessary and determined by an infinite
chain of causes to existence and the action." Fur-
ther, "The universal laws of nature, according to
which all things exist and are determined, are only
another name for the eternal decrees of God,
which always involve eternal truth and necessity."
(This is not disparate to Calvinism!) But again,
"To say that everything happens according to
natural law, and to say that everything is ordain-
ed by the decree and ordinance of God, is the
same thing." And in connection with his discourses
on the Hebrew nation, Spinoza remarks: "None
can do aught save by the predetermined order of
nature, that is, by God's eternal order and de-
cree . . . none can choose a plan of life for him-
self or accomplish any work save by God's voca-
tion, choosing him for the work or the plan of
life in question rather than any other." In this
connection it is of interest to note that "fortune"
is "the ordinance of God in so far as it directs
human life through external and unexpected
means!" And once more we read this gem: "Mean-
while I know (and this gives me the greatest sat-
isfaction and peace of mind) that all things come
to pass as they do by the power of the most per-
fect Being, and his immutable decree." (A West-
minster divine could hardly wish for more on the
score of clarity!)

Now, by the side of these quotations let us place
Calvinistic excerpts: "The decrees of God are, His
eternal purpose, according to the counsel of His
will, whereby, for His own glory. He hath fore-
ordained whatsoever comes to pass." Also, "God's
works of providence are. His most holy, wise, and
powerful preserving, and governing all His crea-
tures, and all their actions." And the Larger
Catechism adds to the Shorter: "... From all
eternity. He hath, for His own glory, unchange-
ably foreordained whatsoever comes to pass in
time, especially concerning angels and men."

From the foregoing, we see that a Calvinist will
not gainsay Spinoza merely on the basis of his
determinism. In addition now, let me say, that h*
who runs may read that the question is not whe-
ther or not such a system, be it rooted in Cal-
vinism or Spinozism, jeopardizes freedom: the
issue involved is the very idea of freedom. Noth-
ing short of apodeixis will suffice here.

In doctrinal parlance, this then is the much de-
bated and often reprobated, Divine Sovereignty
and Free Moral Agency. And it is a sad fact that
so many so-called Calvinists, facing the phenom-
enal paradox with all too scant appreciation both
of the problem itself and of that which it entails,
abandon it completely as an untenable even though
thoroughly and demonstrably Scriptural position.

It will be proper to inject a word here concern-
ing the gulf that separates the Calvinistic system
from that of Spinoza. Calvin's determinism origi-
nates in an extra-mundane, transcendental Sov-
ereign Person, in whose plan all His creatures and
all their actions have integral part, unto that

"... One far-off Divine event
To which the whole creation moves."

Spinoza's determinism on the other hand is that
of universal impersonal law of Nature which has
no plan nor purpose, being a self-centered and
self-determining Whole, the parts of which are
"parts" only by way of concession to limited hu-
man understanding.

Practical freedom, as indicated above, we have,
and Spinoza had: philosophic freedom is our con-
cern now. If there be demonstrable freedom in a
Calvinistic world, there can hardly be any great
violence done to thought in reconciling the two
antipodes in the world of Spinoza. None can doubt
that the Bible, and consequently Calvinism,
stresses foreordination, which is tantamount to
determinism. "Known unto God are all His works
from the beginning of the world." If therefore
it can be shown that the decree of God, or fore-
ordination, is anywhere, in regard to any person,
a reality which does not negate such person's free-
dom, the case in conclusive. As a matter of fact
there are many illustrations of this very thing in
the Bible, which is the basis of Calvinistic deter-
minism, and a Book at whatever evaluation, con-
taining credible historical data.

Either God is sovereign and man is free; or,
God is sovereign and man is not accountable; or,
God is a figurehead and man is master absolute
of his fate; or (the opposite extreme) man is at
the mercy of the fluctuations of chance. The last
two positions are unreasonable; the second is ir*

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THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

reconcilable with consciousness and practice; the
first, maugre its difficulty, is the best alternative:
it is that of the Calvinist, and after a fashion, the
Spinozist. It is most illuminating that "no heretical
sect of mankind has ever held these two: God's
Sovereignty and Man's freedom." Here let us
turn to the Scriptures.

I call attention to the fact that over and over
again in the sacred story there are cases of Divine
Sovereignty which make no interference with hu-
man accountability and freedom. Thus, if any one
fact in the record is foreordained, it is the cruci-
fixion of the Lord. I shall not take time to cite
quotations. He was the Lamb slain from the foun-
dation of the world. But the same Book also
equally insists and indicates that the agents and
forces combining to effect that supreme purpose
of God were free and contingent. It is simply
common sense to say that Pilate and the Jewish
rabble and the actual executors were consciously
and demonstrably free. Aerain there is the case of
God's certification to Abraham that his seed should
sojourn in Egypt. But the concatenation of mul-
titudinous events and agents, involving the envy
of Joseph's brethren, his sale, his rise to nower in
Egypt, the trek to Goshen — these cannot be other-
wise construed than as free agents and contingent
movements and events. To suppose otherwise is
absurd.

I select now one outstanding illustration: it re-
gards Babylon. It is noted by Rice in his "God
Sovereign and Man Free. "The burden of Baby-
lon . . . the hosts of battle . . . come from a
far country. I will stir up the Medes against
them . . . And Babylon, the glory of the nations,
shall be as when God overthrew Sodom and Go-
morrah . . ." And again, "Every purpose of the
Lord shall be performed against Babylon." And
again, "I will rise up ... and cut off Baby-
lon ... . and I will sweep it with the besom of de-
struction" . . Saith of Cyrus, he is my shep-t
herd ..." (The hypothesis of a late date for all
of these loci cannot be substantiated: there is in
some cases plausibility, I do not say truth, in the
theory of vaticinium post eventum). Here then we
find an innumerable number of contingencies, pos-
sibilities, agencies, persons, words, and works, re-
lated directly and indirectly to the capture of
Babylon, the forces which effected the same, the
king who directed them, the return of Israel from
Babylon, under the free decree of Cyrus. Surely
none can properly maintain dubiety touching the
foreordination of these great factors involving so
many tributaries. So that, either we must conclude
that "that the doctrine of Divine Decrees and Free
Agency are perfectly consistent, or that all the
persons by whose instrumentality these events
were brought to pass, were deprived of their free
agency and accountabilitv." And the further con-
clusion is "if God's election of Cvrus to fulfil His
purposes relative to the Jews did not interfere
with the free agency of Cyrus, the election of any
other man or number of men to fulfil any other
Divine purpose, would leave them as free as
Cyrus."

Here accordingly, is a most intere'^ting situa-
tion: neither the Decees of God nor Determinism
interfere with free agency. What anplies aeainst
the one anplies with eaual force against the other:
what is favorable to the former is not unfavor-
able to the latter. Hence the great difficulties in
these premisses lie not in the points in which Sni-
noza and Calvin differ, but in those articles
wherein they agree! Spinoza is in a very real sense

not contrary to Calvin: he fights by the side of
the great Reformer — a fact as significant as it is
interesting.

This much relates the rather to the that of our
problem. As to the how, neither Calvin not Spi-
noza can presume to explain: and since the Bible
does not reveal, reason cannot demand too much.
Before we advert to this, however, let me quote a
bit more from Spinoza.

"I should have done much better if ... I had
replied in the words of Decartes, saying that we
cannot know how our liberty, and whatever de-
pends on it, agrees with the foresight and freedom
of God, so that we can find nothing in the crea-
tion of God inconsistent with our liberty, since
we are unable to understand in what way God
created things and how He preserves them."
Again: "If the nature of God is known to us, then
the assertion that God exists follows as necessarily
from the nature of our own nature as it follows,
from the nature of a triangle . . . And yet we are
never more free than when we assert a thing in
this way. But since this necessity is nothing else
than the decree of God ... it may to a certain
extent be understood how we do something freely,
and are the cause of it, notwithstanding the fact
that we do it necessarily, and according to the
decree of God. This is to say, we can understand
to a certain extent, when we affirm something
which we clearly and distinctly perceive; but when
we assert something which we do not clearly and
distinctly perceive (grasp), that is, when we suffer
our will to roam beyond the limits of our under-
standing, then we cannot thus nerceive this ne-
cessity and the Decrees of God, but only our lib-
erty, which is always included in our will. And if
we then try to reconcile our liberty with God's
Decree and His continual creation, we are con-
fusing that which we clearly and distinctly under-
stand with that which we do not perceive, and
therefore our effort is vail. It is enough for us,
therefore, that we know that we are free, and that
we can thus be free, notwithstanding the decree
of God, and that we are the cause of evil, because
no action can be called evil except only in rela-
tion to our freedom."

At this juncture I present data to show how
Sovereignty acts consistently with freedom. Free
agency means simply acting with conscious free-
dom, without external compulsion — and this lat-
ter is to be stressed: it is acting in harmony with
one's choices or inclinations. Here motives come
into play. And since motives have effect as men
are variously susceptible to them, the laws of hu-
man nature become directing forces through the
natural channels. I may illustrate, if crudely, by
saying that I can compel a child to do my will by
catering to the feelings that I know arise within
him and which are in accord with the laws of his
being. It seems to me that Longfellow is in point
here, when, writing of the comparison of man and
woman to bow and bow-string, he says:

"As unto the bow the cord is,
"So unto the man is woman;
"Though she bends him she obeys him,
"Though she sways him yet she follows."

That which impels mind does not exert its force
from without: one cannot be compelled to love or
to do the opposite by external authority. Results
here come by appeal to the emotions or affections.
This is to say nothing other than that God uses
means in effecting His purposes. To this even Spi-

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 7

noza himself speaks: "I do not deny that prayers
are very useful to us: for my understanding is
too small to determine all the means which God
has to lead men to the love of him, that is, to
salvation." Determinism contemplates the laws of
the mind: the free person, not contradicting but
acting under those laws makes his choices as he
will, according to his preferences. To speak coun-
ter to this, as both philosopher and theologian
would say, would be: "To choose what one does
not choose," to "prefer what he dislikes." The
laws of nature then do not prevent freedom: they
guarantee it! Thus God makes His purposes oper-
ate in and through the very laws of man's being.
This must suffice for this occasion. Therefore, let
it be said, that thus far, as regards the objective
problem, we may substitute Spinoza's Absolute
Determinism for Calvin's God Sovereign, and
write: Q.E.D. Philosophy gives assurance to the-
ology touching Sovereignty and Free Agency. If
the sample is palatable, there will be more to fol-
low in series.

* Professor in Austin Presbyterian Theological
Seminary, Austin, Tex.

Pre-Easter Evangelism In 1943

By Rev. Donald W. Richardson. D.D.*

Many churches plan for a special series of
evangelistic services in the period immediately
preceding Easter. As a rule in these meetings,
indeed in the entire life and work of the church,
the initiative and responsibility is left too ex-
clusively in the hands of the minister. Many of
those outside the church look upon the testimony
of the minister as being that of a professional wit-
ness. The personal work of an unordained mem-
ber of the church is often more effective than
is that of a salaried church worker. Would it not
be possible in many of our churches to make
the pre-Easter period a time for intensified
personal evangelism? Among the men, women and
young people in every church of any considerable
size there should be a few individuals who would
be willing to enlist in a concerted effort to per-
suade a friend or acquaintance to make a pro-
fession of faith in Christ and unite with the
church. The pastor could talk with groups and
with individuals and endeavor to secure volunteers
for a united campaign for winning others. In-
spiration and aid in successful personal work can
be imparted in a pastor's Personal Workers' Class
— though it might well be called by some less
trite name. The teacher and leader of such a
group will find fruitful suggestions as to methods
in many books. Two of the most helpful are A.
W. Blackwood's Evangelism in the Home Church,
and J. E. Connor's Every-Member Evangelism,
which can be secured from the Presbyterian Com-
mittee of Publication, Box 1176, Richmond, Va.

Dr. Blackwood gives practical methods for
initiating and maintaining an effective program
of evangelism in the home church under the
leadership of the pastor, in cooperation with
spiritually minded men, women, and young people.
Dr. Connor's book also puts the responsibility for
soul winning on the individual Christian and sug-
gests practical methods for putting an evan-
gelistic program into operation in the local church.

♦Chairman of Permanent Committee on Evan-
gelism, Presbyterian Church, U. S.

'Wings For The Soul"

FROM

Slanting C^ljrt»t

Teach me, my Lord, to be sweet and gentle in all

the events of life —
in disappointments,
in the thoughtlessness of others,
in the insincerity of those I trusted,
in the unfaithfulness of those on whom I relied.

Let me put myself aside,

to think of the happiness of others,
to hide my little pains and heartaches,
so that I may be the only one to suffer from
them.

Teach me to profit by the suffering that comes
across my path.

Let me so use it that it may mellow me,
not harden nor embitter me;
that it may make me patient, not irritable,
that it may make me broad in my forgiveness,
not narrow, haughty and overbearing.

May no one be less good for having come within
my influence. No one less pure, less true, less
kind, less noble for having been a fellow-traveler
in our journey toward eternal life.

As I go my rounds from one distraction to an-
other, let me whisper from time to time, a word
of love to Thee. May my life be lived in the super-
natural, full of power for good, and strong in its
purpose of sanctity.

Intercession For The Young

Father, our children keep!
We know not what is coming on the earth;
Beneath the shadow of Thy heavenly wing,
0 keep them, keep them, Thou who gavest them
birth.

Father, draw nearer us!

Draw firmer 'round us Thy protecting arm;
O clasp our children closer to Thy side,
Uninjured in the day of earth's alarm.

Them in Thy chambers hide!
0 hide them and preserve them calm and safe.
When sin abounds, and error flows abroad.
And Satan tempts, and human passions chafe.

O keep them undefiled!
Unspotted from a tempting world of sin;
That, clothed in white, through the bright city
gates,

They may with us in triumph enter in.

— H. Bonar.

Page 8

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943 ,

BAPTISM

By John Scott Johnson, Ph.D.*

There are 5 supports (or perhaps "props"
or "crutches" would be a better word) for the
idea of baptism by immersion. Of these, 3 are
based on isolated words or expressions of the
Bible; of the other 2 (both outside the Bible),
one is disowned by the Bible and the other is
taken from church history 50 years after the
close of the New Testament. Four of these will
be considered in this article; the 5th in the next.
1. THE MEANING OF THE GREEK
WORD 'BAPTIZO.'

One of the definitions of Greek dictionaries
for baptizo is to immerse. There are several oth-
ers, but immersionists usually give no intimation
that this is only a selected definition.

Immersion Is Not Bible

"Immerse" does not occur a single time in any
of its forms in the English Bible, either the King
James or the American Standard Version. This
is not because the Hebrew and Greek languages
lack the word but because there was nothing in
any of the Bible purifying rites which called for
it.

"Sprinkle" in various forms occurs 41 times
in Exodus, Leviticus, and Numbers, and 6 times
in Hebrews, besides many other times in other
parts of the Bible. The fact that the English Bible
nowhere uses "immerse" in any of its forms, puts
a heavy burden of proof upon those who contend
that baptism means immersion.

This "prop" (that baptizo means to immerse)
is confessedly based on Greek dictionaries. Im-
mersionists do not attempt to get this definition
out of the Bible. Having gotten out of Greek
dictionaries a definition that is acceptable to
them, they interpret some of the Bible doings in
the light of this definition. But since the Bible
not only fails to confirm that definition but
sets up a definition of its own which does not
admit the idea of immersion, the structure built
on the dictionary definition crumbles and falls.

Dr. Alexander Carson, who wrote an elaborate
book entitled "Baptism, Its Mode and Subjects,"
and who insists that baptism always and invari-
ably means to dip or immerse, admits (page 55) :
"I have all the lexicographers and commentators
against me." Do you remember the one juror who
complained of the eleven "obstinate" men (the
rest of the jury) who would not agree with him?
LET THE BIBLE SPEAK

The Bible should, of course, be the textbook
in any study of God's truth. Sometimes words and
phrases even frequently heard have no Bible
warrant. For instance, such expressions as "un-
der the waves," "follow your Lord under the
water," "into the watery grave," etc., are never
used in the Bible.

If baptizo is ever used only once in Scripture
where immersion is impossible, the argument
from its alleged meaning is of no value. If in
one Bible baptism, immersion cannot be its mode,
then there is no assurance from the selected
dictionary definition of the Greek word that
baptism is by immersion anywhere else.

Many Immersionists admit that the baptism
with water was not by immersion at Pentecost
(3000 in one day without any available means
of immersion), nor in the case of the Philippian
jailor (it must have been within the walls of the
jail), nor in the washing (Greek "baptizing") of
tables (or couches) in Mark 7 :4. The record of no

instance of Bible baptism requires immersion.

Mk. 7:4 reads in part as follows: "When they
come from the market, except they wash, they
eat not. And many other things there be •. . . as
the washing of cups, and pots, brasen vessels, and
of tables (or couches, A. S. V., margin.")

As shown on the margin of the American
Standard Version, "wash" and "washing" in this
verse are in Greek "baptize" and "baptizing";
and this margin adds: "Some ancient authorities
read 'sprinkle themselves' " instead of "baptize."
How did such a variation occur? Was it not that '
some copyist, to avoid using in such connection
a word ("baptize") that had been devoted to
a sacred use, substituted its synonym, "sprinkle"? \
But, whatever the explanation, the variation shows
the similarity (if not the identity) of the two
words in Bible usage. j
The Three Baptisms Of Matt. 3:11

In this verse ("I . . . baptize you with water |
... He shall baptize you with the Holy Ghost and '
with fire,") three baptisms are mentioned: that ,
with water, that with the Holy Spirit, that with
fire. If baptism always and invariably means im- i
mersion, this verse speaks of an immersion in i
water, an immersion in the Holy Spirit, and an !
immersion in fire. What does the Bible say about
these three baptisms? The only place in the Bible |
where the baptism with fire is described is in |
Acts 2:3: "And there appeared unto them cloven i
tongues like as of fire; and it sat upon each of
them." Accepting this language as a correct de-
scription (as we must), the baptism with fire i
could not have been an immersion in fire. "Sat
upon" does not describe an immersion. \

The second chapter of Acts implies but does
not describe the baptism with the Holy Spirit,
but it is described in Acts 11:15: "The Holy Ghost
fell on them, as on us at the beginning." Every I
description of the baptism with the Holy Spirit
represents Him as coming upon, being poured
out, put in or within, sent upon, falling upon,
descending upon, etc. Not one expression admits I
the idea of immersion in the Holy Spirit.

How, then, can the claim be maintained that
baptism is always and invariably immersion when |
two out of the three baptisms of Matt. 3:11
cannot be immersion?

Baptism With Water

There is only one baptism with water in the ,
New Testament which is described in sufficient
detail to indicate its mode — that of Saul of
Tarsus. Ananias told him to "'arise and be bap-
tized" (Acts 22:16,) and "he . . . arose and was
baptized" (Acts 9:18.) The one Greek word trans- |
lated in one place "arise" and in the other "he
arose" is a participle; a literal translation in both
places would be: "arising," or "having arisen," or
"standing up" with no suggestion of any change
of garments or of travel to a place suitable for
immersion. (Moffatt translates those passages in
Acts: "Get up and be baptized," and "he got up
and was baptized.")

Paul had been without food and water for three |
days (Acts 9:9: "he . . . three days . . . neither
did eat nor drink.") He was baptized before taking
food ("he . . . was baptized. And when he had |
received meat, he was strengthened" — Acts 9:18,
19.) It would be unreasonable to read into the
record that such an unbiblical thing as immersion i
was rushed upon him before giving him food.

Then the argument for immersion from the
selected dictionary definition of the Greek word ,
baptize fails. Since in Bible usage it does not

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 9

Bible

Iways and invariably mean immerse (as our im-
nersionist friends allege it does, and as it must,
make their argument valid,) and especially
)ecause it cannot mean immerse in some Bible
nstances, there is no assurance in the selected
iictionary definition that any given instance of
)aptism is by immersion.

The Bible Defines 'Baptizo'
God does not leave us in doubt as to His in-
lended mode of baptism. See the second article
if this series, in the November issue of the S. P.
ournal, especially following "Ezekiel 36:25."

Furthermore, Heb. 9:10 speaks of "divers wash-
ngs" (Greek: 'divers baptisms") vi^hich the whole
)th chapter of Hebrews identifies as — they can
no other than — the sprinklings of blood and
vater, which are commanded in Exodus, Leviticus,
md Numbers. The following quotations prove this:
ieb. 9:13: "the ashes of an heifer sprinkling the
inclean." The reference is to Num. 19:17,18:
For an unclean person, they shall take of the
ishes of the burnt heifer . . . and running water,
and a clean person shall . . . sprinkle it . . .
ipon the persons." Again, "Moses . . . sprinkled
)oth the book and all the people" — Heb. 9:19.
3x. 24:6,8: "Moses took ... the blood . . . and
sprinkled on the altar"; "sprinkled it on the
>eople." Again, "he sprinkled with blood . . .
;he tabernacle" — Heb. 9:21. Lev. 8:19; "Moses
sprinkled the blood upon the altar"; Lev. 16:14:
'He shall take of the blood . . . and sprinkle it
. . upon the mercy seat . . . and before the
nercy seat."

Since these "sprinklings" of the Old Testa-
nent are called "baptisms" in the Greek of Heb.
):10, God has Himself described how He wishes
japtisms to be performed — by sprinkling. It makes
10 difference what the classical definition of
saptizo may be; what Bible students want to
tnow is: "How does the Bible define it and
ioes Bible usage confirm this definition?" Con-
firmation in Bible usage of the definition of
laptizo in Heb. 9:10 may be found in the fourth
Daragraph of this article and in the first article
3f this series — in the Southern Presbyterian
lournal of October, 1942.

2. SOME PRACTICES OF THE POST-
APOSTOLIC CHURCH.

A second "prop" of the idea of baptism by
mmersion is the existence of such baptism in the
Early Church. It is admitted that the Church from
150 A. D. and on, practised immersion as baptism
— not exclusively but it was common. It was
asually trine immersion — three times in the triune
aame — and the candidate was nude. But this ad-
mission does not charge the Apostles with such
teachings of practices.

The doctrines of the Church between 100 and
150 A. D., contained these: "sins cleansed by
alms and faith" "saints saved by works of
righteousness which they had done." No one would
say that these things in the teachings of the
Early Church proved that they were taught by
che Apostles. Nor does the existence of the un-
Hblical mode of baptism by immersion 50 years
after the last Apostle died prove that the Apostles
caught or practised such an anomaly.

Please note:

(a) This argument from the practice of the
Post-Apostolic Church is outside the Bible. The
Bible is our textbook. So let us "to the law and
to the testimony" (Isa. 8:20.)

(b) This practice of baptizing by immersion —
then as now — has no Bible precedent. Because of

this fact, because it is a departure from the
simplicity (and — in the case of the Post-Apostolic
Church, since the candidate was nude — the re-
spectability) of the practice of the Apostles, it
must be rejected.

3. SOME ENGLISH PREPOSITIONS.

A third argument for immersion as the mode
of baptism is. based on the definiteness of certain
English prepositions. The Greek language has less
prepositions than the English has. This required
more meanings for each Greek preposition; each
usually had a number of English equivalents. Our
immersionist friends ignore this fact.

From the English translations "in" Jordan and
"out of" the water (in John's baptism of the
Savior) ; and "down into" and "up out of" (in
the case of the Eunuch) ; the claim is made that
these prove immersion. As all know, the New
Testament was written in Greek. Since the words
translated as above have other meanings in Eng-
lish, who is to say that these translations in the
English version are correct?

In translating a foreign language into Eng-
lish, the connection and other matters decide the
right English word to select from the equivalents
of a foreign word. The problem is not merely to
find out what English word will make sense, but
what will give the right sense, the meaning in-
tended.

"En"

"En," the Greek preposition usually translated
"in," is twice translated "with" in Matt. 3:11 and
Mark 1 :8, once in Mark 1 :23, and once in Luke
3:16. In Revelation 13:10 ("he that killeth with
the sword must be killed with the sword") it is
twice translated "with"; no other word would
make sense here. Greek dictionaries say it is prop-
erly translatable in, on, at, near, with, among,
during, etc. Then who knows that the translation
"in" Jordan is correct? How can we be sure that
it should not be "at" Jordan or "near" Jordan?

John the Apostle three times says John the
Baptist baptized at the first "beyond" the Jordan
— John 1:28; 3:26, 10:40. The last reads: "And
Jesus went away again beyond Jordan into the
place where John at first baptized; and there He
abode." Did Jesus then abide "in" Jordan? For,
as the Apostle John records, it was where John the
Baptist first baptized.

"Ek" And "Apo"

"Ek," the Greek preposition usually translated
"out of," is not used by Matthew of the baptism
of Jesus (Matt. 3:16.) Matthew uses the Greek
preposition "apo" which is nearly always translated
"from." "Apo" and "ek" are variable readings in
the Greek of Mark's account of the baptism of
the Savior (Mark 1:10.) (Only Matthew and
Mark mention this detail of our Lord's baptism.)
If "apo" should be found to be the correct read-
ing in the Greek of Mark 1:10, all the probabili-
ties would be against the correctness of the
English translation "out of" the water in the ac-
count of the baptism of the Lord Jesus in Mark.

But even with "ek," there is no certainty that
the translation "out of" is correct. The Bible
and the Greek dictionaries say that "ek" is prop-
erly translatable out of, from, away from, with,
by. Then since Matt. 3:16 is almost surely cor-
rectly translated "from the water" (as in the
Amer. Stand. Ver.,) the weakness of any argu-
ment based on the translation "out of" in the
K. James Version of Matt. 3:16 and Mark 1:10,
is evident.

Page 10

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 194 ^.0

"Eis"

"Eis," used in Acts 8:38 of Philip and the
Eunuch, has a variety of English equivalents ac-
cording to Greek dictionaries — into, unto (as in
John 11:31 — "she goeth unto the grave" — when
the tomb was still closed — see verse 39), to (as
in John 20:4: "to the tomb," but not into the
tomb — see the next verse,) towards, etc. "Eis"
occurs eleven times in Acts 8, and only once
(verse 38) is it translated "into." Then who is to
say that Acts. 8:38 should not be translated: "Both
went down to (or unto) the water"? And, using
the facts about "ek" in the preceding paragraphs
for verse 39, "they came up from the water"?

However, if "down into" and "up out of" were
the only translations of the Greek prepositions
used in Acts 8:38, 39, they would not prove im-
mersion. Everyone who has ever driven a horse
or a car over county roads has driven down into
and out of water without immersing the horse or
the car.

The Argument Lacks Certainty
Evidently, no valid argument for immersion
can be based on the English translations of these
Greek prepositions. Who knows that the Greek
words are correctly translated when other Eng-
lish prepositions are as accurate as the ones
used, and accord fully with the rest of the Bible?
Moreover, while the English prepositions used are
agreeable to the immersion idea (though not re-
quiring it,) they do not prove immersion and are
in nowise inconsistent with affusion (sprinkling.)

Since these Greek prepositions are capable of
translations which would not even admit im-
mersion, much less require it, the English trans-
lations give no light on the Bible mode of baptism.
Moreover, the translators of the King James
Version recognized no implication of immersion in
the English prepositions used. Almost all, if not
every one, of the translators were affusionists.
The idea that immersion is established or even
supported by these English prepositions has grown
up through a study of the English Version and a
neglect of the Greek original.

4. 'MUCH WATER.'
The fourth dependence of Immersionists to
prove their case is the English expression "much
water" in John 3:23 ("John also was baptizing in
Aenon . . . because there was much water
there.") This "prop" vanishes when the Greek is
examined. The Greek words are "many waters"
(see margin of the A. S. V.). "Aenon" was a
place of springs, as the word means. Immer-
sionists do not usually immerse in springs, but
such are convenient for a big concourse of peo-
ple.

If "much water" is necessary to valid baptism,
as Immersionists claim, they would have trouble
finding "much water" in the baptism of the 3000
at Pentecost, in that of the Eunuch on a road
that Scripture says is "desert" (Acts 8:26,) in
that of Saul of Tarsus, and in that of the Philip-
plan jailor inside the jail at midnight.

This is another case of the study of the Eng-
lish version and of the neglect of the Greek
original.

There never was and never can be any diffi-
culty with administering the God-planned, Bible
mode of water baptism (sprinkling) wherever
there is enough water to sustain the physical life
of those to be baptized.

* Pastor of the Sibley Presbyterian Church, Au-
gusta, Ga.

The Big Question

By Rev. James H. Viser*

The big question is: "Have You Been Bor
Again?" Not: "Have you joined a church?

'But to
itbatji
for ri?l

Simply'

'Are you trying to do your best?'

'Have yoi &

Itiit ii 1>

got religion?" But "Are you twice-born?" "Excepll
a man be born again, he cannot see the kingdop ireceiw

cliili

of God." (John 3:3.)

Physical life begins with a birth. Spiritual lif
likewise begins with a birth. We become member'

ffill of

ment yc
nd Lifi

of the human family by birth: we become menii l,?""^;
bers of the family of God by a birth — by bein,
"Born Again." There is no other way to get int^ "^''"j
the human family except by birth, and there is n
other way to get into God's family except by th'
new birth. Neither education, nor cultivation, no
reformation — or "turning over a new leaf," wil
accomplish this. What is needed is not a ne^v.
"leaf," but a new "life!" "Ye must be born again
(John 3:7.)

A New Nature Needed

By physical birth we become partakers of thi
human nature: by being born again we becom'
"partakers of the Divine nature." (II. Pet. 1:4,
A Christian is the product of a Divine "begetting.
(James 1:18.) The second birth is not an improveU,
ment of the old nature: it is the imparting of
new nature — entirely new. The old nature is hope
lessly corrupt and incapable of ever being mad
fit for His presence. (Rom. 3:9-20; 8:7.) The ne\» ,
birth requires a creative act of the Holy Spirit*
"If any man be in Christ, he is a new creature,
[Marg. Creation.l (II. Cor. 5:17, R. V.; Eph
2:10.)

To "bell
ore than
irain? H'
suffici'
ition mui
lole be:

Kepentaii'

ird }m
Binaniicl

I:3«; see

The fait
on to re

"Christ In Y

At the second Birth the Life of the Lord Jesu
Christ begins in us. "Christ liveth in me." (Ga!
2:20.) "Know ye not your own selves, how thaj
Jesus Christ is in you" (II. Cor. 13:5); "Christ ii
you" (Col. 1:27); "I in you" (John 15:4.) Thi
unanimous testimony of the Word of God is tha
when one is born again the Lord Jesus Chris
comes in and becomes the Life of that one
"Christ — Our Life." (Col. 3:4.)

Christianity is not "religion." Christianity
life — the Life of the Lord Jesus Christ introduce*
us at the moment we are born again and

This is
1 are bor
oil says,

lliereth I

imeth BO'
ath into

Text: h

produced in us moment by moment by the H0I3' '"laybe

Spirit. "I am come that they might have Life'

There

(John 10:10); "He that hath the Son hath Life' kie

(L John 5:12);
1:21.)

'To me to live is Christ" (Phil

'I've be

steniiif,
V? If (

Not 'Trying' But 'Trusting'
"Trying to follow Christ" is not Christianityfssor, a-
'Christianity is not imitation of Christ." It is th< lyshesei
indwelling of Christ. Christianity is not trying t( t if Jesi
do anything, it is trusting Christ Who has don<
it all! He has "finished the work," and there
nothing left to do — simply receive and trust Hin
Who said, "It is finished!" He shed His "Precioui'
Blood" on the cross and the Work is all done onc( nater'jf

I have h
Bill a g

b sorel
iiiay beca

iio and

and forever! Cease trying and begin trusting!

Not By Works

"By grace are ye saved through faith . . . not oli

works, lest any man should boast." (Eph. 2 :8-9.)|( tiij^'
"Not by works of righteousness which we havii (jrd m,
done, but according to His Mercy He saved us.'*"
(Tit. 3:5.)

f are ii
terrible

lor. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

But to him that worketh not, but believeth on
that justifieth the ungodly, his faith is count-
d for righteousness." (Romans 4:5:)

Have

'What Must I Do To Be Saved?'
Simply "Believe on the Lord Jesus Christ" (Acts
6:31.) "Whosoever believeth that Jesus is the
E«e|:hrist is born of God" (I. John 5:1.) "As many
,s received Him, to them gave He the right to be-
ome children of God, even to them that believe
n His name; who were born, not of blood, nor

m !i

nembe he will of the flesh, nor of the will of man, but

bei

f God." (John 1:12,13 R. V.)
You are born again, you become a Christian by

■.ere is
?t by a
ition!

et in rusting a Person — receiving a Person. The very
loment you do this, the Lord Jesus Christ comes
and Life begins!

What Is Meant By 'Believe'?

To "believe on the Lord Jesus Christ" means
aore than simply believing the historic facts con-
erning Him. Intellectual belief about Christ is
ot sufficient. The belief which accompanies sal-
ation must be "with the heart," that is, with the
/hole being. (Rom. 10:10.) This belief also
ncludes repentance: (a "change of mind.")
'Repentance toward God, and faith toward our
.ord Jesus Christ." (Acts 20:21.) "God ... now
ommandeth all men everywhere to repent." (Acts
7:30; see also Acts 11:18; 26:17-20; Luke 24:
117.)

The faith which saves, then includes the obliga-
ion to repent, and to receive Christ as Saviour
jp'jj ind Lord — to rest upon Him alone for salvation.

How May I Know That I Am
'Born Again'?

This is an important question. We know that
ve are born again on the testimony of God's Word,
od says, "He that heareth my Word, and
lelieveth Him that sent Me, hath eternal life, and
ometh not into judgment, but hath passed out of
leath into Life." (John 5:24 R. V.) Have you

believed On the Lord Jesus Christ in the sense
above defined? If so, then you are saved, you are
"born again," you have "passed out of death into
Life." God says so! Take God at His Word and go
on your way rejoicing!

A Family Likeness

When we are born into the human family we
exhibit certain family characteristics which dis-
tinguish us as human. When we are born into the
family of God we will, by the power of His in-
dwelling Spirit, inevitably bear the family likeness.
Through the "Precious Blood" of the Lord Jesus
Christ, shed on the Cross, we have become mem-
bers of the family circle! There are certain un-
mistakable "family traits" which mark those who
have been "born again." These are: "Love, joy,
peace, long-suffering, gentleness, goodness, faith,
meekness, temperance." | R. V. Self-control. I (Gal.
5:22.)

One Final Word

You may "belong to a church," you may be
"trying to do the best you can," you may be
"striving to live right," your outward life may be
the acme of moral correctness, you may be looked
up to, be honored, revered, respected, and yet if
you have not been "born again" you are just as
lost as though you had never heard of Christ. Yes,
you may teach in the Sunday School, be a
"preacher of the Gospel," "be gifted in prayer,"
read the Bible, sing, shout, "feel happy," and all
the rest — but if you have never been "born again"
you are still in your sins and a stranger to the
Lord Jesus Christ! (Matt. 7:21-23.)

The question of all questions is: Have You Been
Born Again?

"Verily, verily, I say unto thee, except a man
be born again, he cannot see the kingdom of
God." (John 3:3.)

*This article may be secured in tract form from
the author. Rev. James H. Viser, Greenville, S. C.

lat o:

anity

Intercessory Prayer

By Rev. J. Kenton Parker*

Text: James 5:16 — "Pray one for another, that
gi^e may be healed."

There is a negro spiritual which goes some-
;hing like this:

I've been listening, listening, listening to hear
some sinner pray." I wonder if God has not been
istening, listening, listening, to hear His people
pray? If God wondered that there was no inter-
;t;jjit§2essor, as Isaiah tells us, and if in Ezekiel God
ays he searched for a man to stand in the breach,
3r if Jesus marvelled at the unbelief of Israel,
hen surely we may say that God is wondering
:oday because His people do not pray.

I have been listening, listening, listening to the
ciofradio and I have still to hear the first public
peaker or announcer issue a real call to prayer.

I have heard a great many other things: I have
leard a great deal of boasting, of criticism, of
mgry denunciation of our enemies, of suggestions
'^xs to what one ought to do, of urging people to
io this, that, and the other, but I have never
aeard one of these men say something like this:
ed lil'We are in danger, we are facing a crisis, we are
terrible confusion, therefore, Let Us Pray.

As a servant of God I want to issue a call to
prayer.

I. A Call To Real Intercessory Prayer.

Now there are many kinds of prayer. There
is the Prayer of Thanksgiving, like many of the
Psalms, and we in America ought to certainly
pray this sort of prayer.

There is the Prayer of Confession, like the
51st Psalm and the 32nd, and all need this sort of
prayer.

There is the Cry for Help — a cry like Jonah
made, when we face some sort of need.

There is Intercessory Prayer: The Prayer of
Abraham interceding for a wicked city. The
prayer of Moses entreating God for a rebellious
people, the prayer of Ezra for a wicked nation, the
prayer of Daniel for a suffering people in cap-
tivity. The prayer of Paul for all the churches and
all the individual Christians whom he calls by
name. The Prayer of Christ for His disciples,
or the Prayers of Christ and the Holy Spirit for
us today.

Real Intercessory Prayer has a tone and a

Page 12

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

quality — a richness and beauty all its own. There
is Faith, of course, but perhaps a more intelligent
and larger faith than in any other form of prayer.
There is a Humility all its own as we see our own
littleness, beg'ging God in behalf of others. There
is unselfishness. In other forms of prayer self
may loom large, but here self gets out of the
way. There is an earnestness here and a perse-
verance in these noble prayers as there we keep
on pleading the cause of others.

This is the noblest form of Prayer. Many other
forms of prayer may have relatively unworthy
motives — fear or self-interest, but people are at
their best in Intercessory prayer.

Abraham was at his best as he pleaded with
God for Sodom. Moses was at his best as he said
"if not" — "if thou wilt forgive their sin — if
not, blot me out." Ezra the priest and scribe never
rose higher than when he took Israel to God in
prayer. Daniel, the statesman, was never a more
noble statesman than when he besought God for
captive Judah. Paul was at his best when he
called on God for his people and for the churches.
Christ was always at His best, but in the 17th
chapter of John He is surpassingly beautiful.

II. Is there need for such praying today? It
hardly seems necessary either to ask or to answer
such a question, but let us see some of the needs:

Is there need to pray for a world gone mad?
And if there is, who is going to do this praying?
We can hardly think of Hitler praying or Stalin
or Mussolini, or the Emperor of Japan (except to
the sun-god). Surely if wicked Sodom needed
Abraham's prayer, our wicked world needs some-
body's prayers. If we Christians do not pray for
the world, who is going to do it?

Is there Need to pray for our own beloved
land: I saw an article by Dorothy Thompson en-
titled "Is America Sick?" I did not read the
article. I suppose she meant some of our economic
troubles — But I can answer her question. America
is sick.

Sick with the Sin of Drunkenness, which is
sapping the strength of her armies and undermin-
ing the morale of her people and wasting the money
sorely needed to save her land.

Sick with the Sin of Immorality which is taking
a fearful toll of our men according to Gene
Tunney.

Sick with the Sin of Sabbath Desecration — as
we do away with the Lord's Day for the Duration
of War.

Sick with the Crimes which are increasing at
an alarming rate.

Sick with Incompetence and Greed and Graft.

Sick with the Sins of Unbelief and Indifference
as we refuse either to believe God can help or
call on Him for help.

Sick with the Sin of all sins — the refusal to see
or acknowledge or repent of our sins.

Yes, Sin is our Great Sabateur. More to be
feared than hundreds of Germans or Japanese.
These could blow up a few factories or bridges,
but Sin can and will undermine our whole struc-
ture!

Hitler said he would conquer us from within.
He was not thinking in terms of Sin — for I do
not suppose he knows what sin is — hSit Sin is our
dreaded enemy and will bring about our defeat
unless conquered. Victory for a godless America
will not be a blessing to the world, but only a great
curse.

And with all this need I am afraid our praying
is not real Intercessory prayer! What is it going

to take to make us really pray?

There are two tendencies these days in our
present praying which I deplore:

There is first a note of self-righteousness in
our prayers — a sort of feeling that we Americans
are so good and are fighting for such high ideals
that God might well feel honored by our asking
in a sort of condescending manner for his assis-
tance.

There is also a spirit of Self-confidence and
Self-sufficiency which I hate to hear — When David
went out to meet Goliah he said to the giant —
"You are coming against me with your sword and
spear and shield. I am coming against you in the
name of the Lord of Hosts." We are saying to
the giants — and we have at least recognized them
as giants — "You are coming against us with air-
planes and tanks and submarines — We are coming
against you with more air-planes, more tanks,
more submarines."

I believe, my brethren, with all my heart that
our attitude will have to change.

The Judge of all the earth is going to do right.
He is always on the right side. We don't have to
pray for him to get on the right side. Away with
such a notion!

It only took one Achan to defeat Israel. What
about the thousands of Achans in our Camp!

Let us then do some real Intercessory Pray-
ing: Pray for a world drunken with the wine of
Babylon. Pray for our country — sunk in sin and
shame! Pray for our Homes — they were never in
more danger than today — and when our Christian
Homes are gone — our real America is gone! Pray
for the Church- — -the church which must not fail
in an hour like this — That we preachers may be
fearless and faithful, preaching the Gospel, the
whole Gospel, nothing but the Gospel. Preaching
Christ and no one but Christ — a Crucified and
Risen and all-powerful Christ. Pray that Christian
people may live as we have never lived before —
consecrated, devoted, sacrificing lives, testifying
to the power of Christ. That the Church may be:
revived and filled with the Power of the HolJ
Spirit!

Pray for our young men and young women too
— facing greater and more subtle temptations than
ever before. That our young men may not be
debauched and turned into beasts in the midst of
brutal, degrading war. That our young women
may keep true to the ideal Christian womanhood.

I tremble for both.

Pray that we may be worthy of victory and that
when victory comes we may be Christian enough
and wise enough to make it a real victory for
righteousness.

III. Is there any use in such praying? Let me
ask you the same question Jesus asked his dis-
ciples— Where is your faith? If there is any faith,
now is a good time to use it.

Faith is His Ability. Do we believe that nothing
is too hard for God?

It is not impossible for God to save a wicked
and lost and insane world. He who made the
world and the men who are here can save to the
uttermost. His arm is not shortened that He
cannot save. It is not impossible for God to end
this war. He could do it before night.

Faith in His willingness to do — More willing
to do — to give — to answer — than we are to ask.
In fact He is pleading with us to ask Him.

Faith in His Promises — so rich — so full — so
free — Here is just one "If my people which are

called b:
pray, ai
wcked
aBd fcf
II ChrM

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

called by my name, shall humble themselves, and
pray, and seek my face, and turn from their
wicked ways; then will I hear from heaven,
and forgive their sin, and will heal their land"
II Chron. 7:14.

Faith in His Performances — This is not the
first time that a nation needed God. Read History
— Sacred and Profane — and see what God hath
wrought! "The effectual Fervent prayer of a
righteous man availeth m^'ach."

We have heard a great deal lately about losing
the war. Our leaders say it is possible — some say
we are losing it now. Let me say there is only
one way we can lose it. Is it possible that America
— so called Christian America — filled with
Churches — is going to lose the war because she
is too proud — too self-dependent — too busy — too
indifferent, too unbelieving, yes, too ignorant of
her own sin, to pray — really pray. Is it possible
that our victory will be only in name because we
have not conquered our own sins?

I believe I have the right to love this country
a little better than most people. About 31 years
ago I stood on the deck of a steamer leaving
Honolulu for Japan and Korea. As we lifted
anchor the band played its farewell music — there
was a lump in my throat and tears in my eyes. We
were leaving our land for a foreign shore!

A few years later I stood again on this side
and again the tears — tears of joy, were near the
surface. After a hazardous voyage with a sick
wife and three little children, I was home again.

My brethem, I believe I have the right to love
this land! And it is this America I love, that I
am pleading for today.

Oh, Christians of America, Our Father, the God
of Heaven, is listening, listening, listening — I can
almost see Him leaning over the battlements of
Heaven listening, listening, listening to hear His
people pray!

*Mount Mourne, N. C.

Christ Or Caesar

By Dr. Paul T. Fuhrman — Miami, Fla.

In God-Centered Religion.

"It is interesting to hear American liberal
"Protestants" now thundering against Nazism
which is simply the inevitable logical product of
modern German humanistic "religion." German
theological liberalism itself prepared the ground
for, and laid the surest foundations of Nazidom;
and this was done in a twofold way: on the one
hand, Jesus Christ was emptied of all trans-
cendental and divine content; on the other hand,
"Man" was placed at the center of "religion."
Twenty years ago that "Man" was generic; today
a concrete man has filled the place of that once
indefinite "Man," and taken the place once held
by a Divine Christ. Men need something higher to
worship, obey and follow; hence with no Divine
Christ offered them, great multitudes have turned
to adore, obey and follow men bold enough to
offer themselves as modern Messiahs and Caesars.
These Caesars are, indeed, not American "presi-
dents" nor English "premiers," but Messiahs,
Agents of certain gods: in Italy, of the goddess
Rome; in Germany, of the State which is con-
ceived there as the organ of the Spirit, as the in-
carnation of God on earth. We Americans should
not deceive ourselves: Nazism, Fascism, is a re-
ligion; and much of its success can be explained
only on the ground that it satisfies certain fun-
damental religious needs of the people. It may be
false but it is religion. The difference between
Nazism (or Fascism) and original Christianity
consists only in their having different objects of
faith respectively: In Christianity the Object of
Faith is a Divine Christ; in Fascism the object of
faith is a Man, a modem Caesar . . . Liberal
preachers have no right to blame the German peo-
ple for turning to human gods when liberal "Pro-
testant" theology itself has for a hundred years
systematically humanized Christ, on the one hand,
and deified man, on the other. If a higher Jesus,
a Divine Christ, had been preached and enthroned
in the heart of German Protestants, Nazism would
have been a spiritual impossibility, for "Caesar"
and "Christ" are incompatible."

"Wings For The Sour
$0 $ct Jttie

Douglas M. P.n^i-nn*

So let me live that everyone
Can say of me, that things he's done
Have been for others' happiness.
Be this my aim and nothing less.

So let me live that when each day
Has lived its span and fled away,
I may to God, my Father, come
And know I've earned His praise,
"W ell done."

So let me live that though all life
Should seem to seethe with hate and strife
My heart may pure and guileless be;
My words come forth straightforwardly.

So let me live that here and there
I may relieve another's care;
That I may shun publicity.
And clothe me in humility.

So let me live, my whole life long,
That I may ne'er be in the wrong —
But if, perchance, at times, I am.
May I admit it like a man.

So let me live that when I see
The ones who've sacrificed for me,
I can in truth and honor say,
"I have not thrown your trust away."

So let me live that those ivho see
The naked, open side of me.
May say, "He's even purer when
You see the side not shown to man."

*This young man, a Senior at Wheaton College, Class of
'41, died of a heart attack on the football field at the begin-
ning of the fall term, 1940.

Page 14

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

"The Sin Of Unbelief"

By Rev. R. D. Littleton*

II. Kings 7:2: "Then the Lord on whose hand
the king- leaned answered the man of God, and
said, Behold, if the Lord would make windows in
heaven, might this thing be? And he said, Behold
thou shalt see it with thine eyes, but thou shalt
not eat thereof."

The Unbeliever of this instance was the Courtier
on whom the king of Samaria leaned for advice
and counsel. The promise of God's mercy came
from Elisha the prophet. The occasion that made
the promised blessing a joyous relief to those in
need was when Samaria was being besieged by
Syria. Hunger and lack of food had made money
practically worthless, and human life had become
cheap. An ass's head was being sold for eighty
pieces of silver and a woman had actually killed
her son and was quarreling with another woman
who had shared in the eating of the flesh for not
fulfilling an agreement to kill her child. The
promise of a blessing from God, being given by
such a truthful man as Elisha the prophet, should
have been accepted with Hallelujahs. Deliverance
had come to Samaria previously from the Syrian
hosts through the Prophet Elisha when they were
struck with blindness. What a hearty response
should have come from the Courtier! How eagerly
he should have told this good news to this famish-
ing and mournful people! But alas, his heart was
not equal to it! He doubted. He did not believe.
What shameful words he spoke! What a direful
judgment he heard from the lips of the prophet!
Food everywhere in abundance; but for him, "Thou
shalt see it with thine eyes, but thou shalt not eat
thereof."

We've lived in days when many have not
believed in the name of the only Begotten Son
of God. They have not believed that the penalty
for their sins is paid. They have not believed that
the bondage of sin is broken for all who trust in
Him. They have not accepted the grace to live
soberly, righteously, and godly in this present evil
world. They have not believed to walk in His ways.
Their unbelief is shameful in the sight of God and
should be pitiful in the sight of man. Yet it seems
to me that many do not think unbelief is horrible.
In the minds of many, to be poor and uneducated
is a far greater crime than for a man to neglect
the salvation offered by Jesus Christ. Some people
are more willing, far more willing, for their sons
and daughters to marry an unbeliever that is rich
than for them to marry one that is poor and un-
learned. The scriptures do not teach us to refuse
to be yoked with the needy or the illiterate, but
they do teach us not to be yoked with an un-
believer.

Why is unbelief such an abominable sin in the
sight of Almighty God? Why is its commission
attended with such severe penalties?

It is a sin against the truthfulness of God. It
denies his veracity. At heart it calls Him a liar.
It denies that he has spoken to men to whom He
has spoken. Would we dare accuse any loving
earthly father that he refused needed advice to his
children? Yet how much better and more faithful
to us is the heavenly Father in His counsels to
man whom He has created? To honor a dishonest
man is a sin; but how much greater sin is it to
dishonor an honest man. What a sin is it to dis-
honor God who from everlasting to everlasting is
faithful and true!

It is a sin against the love of God. It would be
a sin against his mother for a child not to believe
that in his need she would share her best with
him. How much greater sin is it to refuse the gift
of a loving God which would save him from sin,
sliame, a>nd eternal torment, and bring him into
fellowship with the Heavenly Father, and into
an eternal life of blessing and usefulness. It is a
greater sin to sin against the love that justifies
than the justice than condemns. Yet some live
as if Jesus never lived, as if he never died.

Unbelief is the parent sin. In the garden of
Eden Eve's doubting preceded her partaking of
tlie forbidden fruit, her tempting Adam, and
her hiding from the presence of God. Unbelief
goes before murders, adulteries, thefts, unjustified
anger. Sabbath breaking, and idolatry. Unbelief
is damnable in the sight of God because it is the
breeding ground of all that is abominable and
I'leinous.

Unbelief is horrible because it palliates sin in
the lives of others. It upholds rebellion against
God. Can you imagine Nathan going before David
to rebuke him of his sin if he had not believed
the ten commandments and in God's forgiveness
to the truly penitent? Nathan's stroke would not
have shaken a hair of David's head if he had not
himself believed. Unbelief palliates sin. It dis-
misses it as a mistake.

Unbelief blocks the channel by which God mani-
fests his goodness to men. It keeps stores of
loving kindnesses from his own life, and renders
him unfit for Christian service. The heavens de-
clare God's goodness, but unbelief disqualifies a
man for the service that the heavens render to
Him. In unbelief a man may do some things that
please men, but in unbelief he can do nothing that
will please God. Cloth may pass for money in a
tribe of Indians but it will not be accepted as
currency in Washington, D. C. Even to fail to
believe any of God's Word makes a man un-
prepared for great service in the kingdom of God.
"Whosoever shall break one of these least com-
mandments, and shall teach men so, he shall be
called least in the kingdom of heaven."

Unbelief reveals the real character of con-
demned men. It is the satanic badge the godless
wear. It declares that to which they are devoted.
It marks the point of their guilt. Jesus said, "And
this is the condemnation, that light is come into
the world, and men loved darkness rather than
light." It justly deserves the full punishment
promised. "And he that doth not believe the Son
shall not see life; but the wrath of God abideth
upon him."

0 people of God, listen to what our Lord says
about unbelief. Be pitiful.

"Rescue the perishing, care for the dying.
Snatch them in pity from sin and the grave;
Weep o'er the erring one, lift up the fallen.
Tell them of Jesus the Mighty to save."

0 unbeliever heed God's warning. Believe his
promises and live. Accept the Saviour without
delay.

"Come to this fountain, so rich and sweet;
Cast thy poor soul at the Saviour's feet;
Plunge in today and be made complete."

* Plain Dealing, La.

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

Woman's Work

Edited By Mrs. R. T. Faucette

April — Our Schools And Colleges

We have recently heard of the success of the Inter Varsity Christian Fellowship Work in several of
our Southern Colleges and the testimony of those who have been touched was heartening.

We were told by a pastor that one of our own Southern Presbyterian girls. Miss Janie C. Lapsley,
daughter of Dr. Robert A. Lapsley, is making a great contribution to this work, so we immediately
wrote and asked her to tell us something of it, as the work is new to most of us.

The article below is her gracious answer and though she is laboring in the North there are others ivho
are doing the same kind of work in some of our Southern Universities.

We have rejoiced over the splendid work that our Church is doing through the student pastors and
workers in some of our Southern Colleges and Universities, but the number of students is so large, and
the forces which pull our college boys and girls away from Christ are so strong, that Christians will
thank God for every new evangelizing effort. The I.V.C.F. asks the prayers of those ivho believe that
Christ is the only Saviour. — L.S.F.

Inter- Varsity Christian
Fellowship

By Miss Janie C. Lapsley*

College registration means standing in line for
hours and filling in blanks on literally yards of
questionnaires. Last fall during registration at the
University of Illinois each student was given a
blotter; they were most useful at that time. But
this blotter was unusual; on it was the picture
of an open Bible and underneath an invitation to
study the teachings of Christ. It carried the an-
nouncement of the meetings of the Inter-Varsity
Christian Fellowship: daily prayer meetings and
study groups. To some students not members of
I.V.C.F. that open Bible was a friend; they in-
vestigated. One boy said, "I like the idea of a
daily prayer meeting and I want to come"; a girl
commented, "It reminds me of our young people
at home."

For years colleges and universities not directly
controlled by any church have boasted student
organizations for every special interest but the
promotion of the Kingdom of Christ. The campus
churches do a splendid work but it is necessarily
carried on off the campus. Recognizing the need,
students at Cambridge University organized Inter-
Varsity Christian Fellowship in 1877. The work
spread through the entire British Empire and was
introduced into the United States in 1939 at the
University of Michigan. About sixty active chap-
ters have been formed in this country. Each
chapter is an independent body responsible for its
own program but a national organization, through
its staff members, counsels and helps these
chapters.

The chapter at Illinois is neither the most active
nor the largest but it may be classed as an average
I.V.C.F. Last year a Junior visited one of our
meetings and his first comment was, "That's a
fine bunch." Anyone glancing in one of our meet-
ings or coke hours would think it just another
student organization for Inter-Varsity furnishes a
good cross section of the University population.
But these are students who own Christ as personal
Lord and Savior and who have a desire to help in
the building up of the kingdom of Christ at the
university.

The I.V.C.F. has a two-fold purpose: to
strengthen the spiritual life of the members and
to lead others to a personal faith in Christ. In
accordance with the first of these, the group
spends an hour on Tuesday evenings in study and
discussion. Last year we studied several of the
epistles. This year the group had grown so that
it became necessary to break it into two sections,
one for graduates and one for undergraduates.
The subjects for discussion also have grown; they
cover many of the cardinal points of Christian
doctrine. A day or two before discussion time
finds our members in the library "boning up"
on the topic to foe discussed. Thus members learn
to face the questions of doctrine with the same
scholarly thoroughness that they use in solving
problems in chemistry and history.

Our great task is to make our fellow students
think seriously of their need of Christ. Here
I.V.C.F. has a real opportunity since many stu-
dents will come to a meeting on the campus al-
though they neglect church attendance. In order
to get them interested in Inter-Varsity we invite
our friends to weekly coke hours. Here we discuss
problems bordering on religion and attempt to
present Christian view points. The other meet-
ings of the group are announced and everyone
is invited.

Lectures by Mr. Stacy Wood of I.V.C.F., Dr.
W. M. Smith, and Mr. G. D. Blomgren have pro-
vided a new feature of the Illinois work this
year. Their increasing popularity is witnessed by
the growing attendence — 45, 120, 450 respectively.
After the lecture there is an informal meeting
to which we invite all who are interested in dis-
cussing the subject with the speaker.

Among the members of Inter-Varsity are some
who a year and a half ago looked on Christ as a
great teacher of the past and felt no need of His
influence in their lives. Today they acknowledge
His as their personal Savior and seek to serve
Him. How was this indifference overcome? Almost
without exception each one will tell you that he
had a friend in whom he recognized a power which
he did not have. The friend invited him to an
Inter-Varsity meeting or in the quietness of his
room late one night the two discussed life and the
need of a Savior.

It is through personal contacts that men are

Page 16

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

won to Christ. Christian college students have a
wonderful opportunity in this respect for they not
only work but live with those who are carelessly
indifferent toward spiritual matters. The members
of Inter-Varsity have realized this fact as well
as their own inadequacy; therefore daily prayer
meetings were placed first on the program. Anyone
coming into the Inter-Varsity room in the Illinois
Union Building between five and five-thirty in
the afternoon, can find a group of students on
their knees in prayer. We have learned much of
the power of prayer. We prayed that our group
might grow in numbers. This year the average at-
tendance has increased 75 per cent. We prayed
for a place to meet. The management of the Union
Building has been most generous in allowing us
to use conference rooms. We pray that the mem-
bers might be drawn closer to Christ. The prayer
meetings are an answer for we leave renewed in
the inner man. We pray that I.V.C.F. may be the
means of bringing a great revival among college
students. We believe that this prayer will be
answered.

*Urban, 111.

The Auxiliary Bible Studies
For 1943-1944

The plans for the Bible study of the women
of the Church in the year 1943-1944 include the
promotion of personal Bible study, brief Bible
Meditations in the Circles, and a book study of
The Acts.

All the studies of the year center in the Book
of The Acts. Materials are available for use by
the individual members of the Auxiliary and for
leaders of both Circle and Auxiliary Bible studies.
They are as follows:

For Individuals: "A Guide to Personal Bible
Study," price 10 cents, which contains a guide for
personal Bible reading from The Acts and the
Epistles of Paul with questions to lead to some
truth in the passage for each day's reading. The
readings from the Epistles are fitted into the
reading from the Acts at the time in Paul's life
when it is believed he wrote the Letters. Space is
provided in the booklet that the answer to the
questions for each day may be briefly recorded
or the verse in which the answer is found. In this
Guide are given also assignments for personal
study in preparation for both the Circle Bible
studies and the Auxiliary Book study of The Acts.

For the Circle Bible Leaders: Circle Bible Medi-
tations, "Individuals Used of God," price 20 cents,
present brief character studies in The Acts. These
Bible Meditations prepared by Auxiliary Bible
leaders from different parts of the Assembly,
reveal individuals who were used of God through
lives yielded to the Spirit and showing forth the
power of the living Christ.

The Book Study of The Acts: "The 'Go' of the
Gospel," price 25 cents, contains twelve studies in
The Acts prepared for use in the monthly meet-
ings of the Auxiliary. The booklet carries also a
section of suggestions for presenting the twelve
studies in five periods for those groups desiring
to make an intensive study of The Acts. It may,
therefore, be used as the Bible study in the Week
of Spiritual Enrichment by those groups desiring
to thus use it.

May each woman of the Church so give herself

to the study of The Acts this year that she may
catch the thrill of "The 'Go' of the Gospel"
through the first century Christians and so dedi-
cate herself to Christ and His service that she
today may be an "Individual Used of God" to
make Him known.

The materials listed above are now available
from the Committee on Woman's Work.

A Missionary's Surprise J

By Rev. B. C. Patterson. D.D.*

Yes, Aghast! On returning to our beautiful land
we find some of the loveliest Christian men and
women in the world. Yet side by side with these
loyal children of God we see immorality and
cupidity clutching at the throats of our people.
And this not in secret but openly and with the
quiet acquiescence of the general public.

The writer lives in a quiet country place, yet
near by, men and women are frequently seen in
broad day-light in utterly obscene situations and
all unashamed.

An infidel paper is being sent to us subscription
prepaid. In it lasciviousness is being promoted,
infidelity is preached, Christianity is ridiculed,
worthy characters are "debunked" and faith and i
prayer is "spookology." The paper is offered to !
distributors in parcels of fifty and one hundred,
and offered cheap. Evidently some of it is
sent free. Who pays for this? And why? It is
certainly not sent from an altruistic or benevolent
motive. To promote this vicious infidelity is to de-
story not only the church but the state. While
the state may not make laws requiring men to
believe in or acknowledge God, yet it should be
noted that the fundamental principles of all
organized states and even tribes are found in the
second table of God's law.

So not to recognize God is to undermine and
ruin the organization. And though the state may
not require faith in God yet it must enforce any
anti-social or unjust conduct that may arise from
the propaganda of those who defy God and his
rule.

The church must of necessity bear the burden
of this Christian teaching. Yet as in this global
war all have a part, so in this still more de-
structive war each believer adult or child must
speak out both in word and life for God. We may
not fear those who deride. A faithful life is an
unanswerable argument. And as the Chinese say,
"Those who spit at Heaven only soil their own
faces."

A pastor of one of our largest churches said
at a meeting of the General Assembly: "I
have no trouble in the world getting men to join
my church but I have nothing to give them to do
after they are in it." Today each individual church
member has the opportunity and the duty to
witness for righteousness, purity and God as never
before. The Christian may not appease the world
on moral issues. God told his prophet of old that
he was to speak out and "smite with thy hand i
and stamp with thy foot and fear them not." i

We have seen the burned cities, the wrecked
homes, heard the groans of the suffering and i
seen the blood of the mother splashed against the
stone wall because other men supported by propa-
ganda against the moral law and God were em-
boldened to speak out and act.

*Staunton, Va.

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

The Second Coming Of Christ

By Rev. J. E. Flow. D.D.*

Many articles and books have been written on
this subject in recent years emphasizing the differ-
ences in the three schools of thought, the Pre-
millenarian, Post-millenarian and A-millenarian.
The purpose of this article is to state the points
of agreement as far as the writer is able:

1. All are agreed as to the fact of Christ's sec-
ond coming in personal, bodily, visible form.
When Jesus ascends from the Mount of Olives

two men stood by them in white apparel (no
doubt these were angels in the form of m^n)
which also said, Ye men of Galilee, why stand ye
gazing up into heaven? This same Jesus which is
taken up from you into heaven shall so come in
like manner as ye have seen him go into heaven."
Acts 1:10-11. He ascended to heaven in personal,
bodily, visible form and he will come again in like
manner. "Behold he cometh with clouds; and
every eye shall see him, and they also which
pierced him" Revelation 1:7.

2. All are agreed that he will come at a time
when least expected. "Watch therefore for ye
know neither the day nor the hour wherein the
Son of Man cometh." Matthew 25:13. In Matthew
24:36-43 He said he would come as a thief in the
night or as the flood came upon the wicked when
Noah and his family were safe in the ark. "But
of that day and hour knoweth no man" — Mark
13:32. "Watch ye therefore: for ye know not
when the master of the house cometh, at even,
or at midnight, or at the cockcrowing or in the
morning, lest coming suddenly he find you sleep-
ing." Mark 13:35, 36.

3. All Christians are agreed as to the desir-
ability of his coming. "And as it is appointed unto
men once to die, and after death the judgment;
so Christ was once olfered to bear the sins of
many and unto them that look for him shall he
appear the second time without sin unto sal-
vation." Hebrews 9:27, 28. The apostle Paul said
in II. Timothy 4:6-8, "For I am now ready to be
offered and the time of my departure is at hand.
I have fought a good fight, I have finished my
course, I have kept the faith. Henceforth there is
laid up for me a crown of righteousness which the
Lord, the righteous judge shall give me at that
day; and not to me only but unto all them that
love his appearing." In Titus 2:13 he speaks of
Christians "looking for that blessed hope and the
glorious appearing of the great God and our
Savior Jesus Christ who gave himself for us, that
he might redeem us from all iniquity and purify
unto himself a peculiar people, zealous of good
works." Surely all true Christians, look, and love,
and hope for his glorious appearing when "we
shall see him face to face, and tell the story saved
by grace." For we know that when he shall
appear we shall be like him for we shall see him
as he is." I John 3:2.

4. All Christians are agreed as to the General
Purpose of our Lord's second coming.

A. He is coming to separate the tares from
the wheat. Mathew 13:36, 43.

The Son of man shall send forth his angels,
and they shall gather out of his kingdom all

things that offend and them which do iniquity —
Then shall the righteous shine forth as the sun in
the kingdom of their father."

B. He is coming to separate the sheep from
the goats. Matthew 25:31-46.

Those who have lived unselfish Christlike lives
in loving service meeting the needs of the poor
will be welcomed into their inherited kingdom,
while those who have lived worldly, selfish, and
un-Christlike lives will be cast out.

C. He is coming in judgment to separate the
righteous from the wicked.

"Then shall ye return and discern the righteous
and the wicked between him that serveth God
(that's the righteous) and him that serveth him
not (and that's the wicked). Malaehi 3:18.

D. He is coming to reward the righteous and
to punish the wicked.

"For the Son of Man shall come in the glory
of his Father with his holy angels; and then he
shall reward every man according to his works."
Matthew 16:27. "When the Lord Jesus shall be
revealed from heaven with his mighty angels,
in flaming fire taking vengeance on them that
know not (or regard not) God who shall be
punished with everlasting destruction from the
presence of the Lord and from the glory of his
power, when he shall come to be glorified in
his saints and to be admired in all them that
believe." 2 Thess. 1:7-10.

5. Finally — All Christians are agreed as to the
ultimate and everlasting triumph of Jesus Christ
over Satan and all the forces of evil. "For this
purpose the Son of God was manifested that he
might destroy the works of the devil." I. John
3:8. "Wherefore God hath highly exalted him and
given him a name which is above every name;
that at the name of Jesus every knee should bow
of things in heaven, and things in earth, and
things under the earth, and that every tongue
should confess that Jesus Christ is Lord to the
glory of God the Father." Philippians 2:9-11.
"And the seventh angel sounded, and there were
great voices in heaven saying. The kingdoms of
this world are become the kingdoms of our Lord
and of his Christ, and he shall reign forever and
ever." Revelations 11:15.

In our Southern Presbyterian church any min-
ister, or officer, holding to Pre-millenialism, or
Post-millenialisni or A-millenialism is considered
orthodox. May the reason not be that they agree
in the above mentioned, or similar doctrines
touching the second coming of Christ? May it
not be that the points of agreement are more
essential to Christian doctrine and life than the
points of disagreement?

This is the first article the writer has ever
written on this subject and he has no desire to
be controversial but on the other hand to point
out a basis of agreement, and as far as possible
promote unity and harmony in the church.

"Concord, N. C.

Page 18

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 194^^

THE TRINITY

By Rev. H. F. Beaty
Tallahassee, Fla.

Though we cannot understand much about the
Trinity, there are some things that we can know
and which will keep us from error. There is a
growing false teaching that "God is one, a unit,
one Person, and simply manifests Himself in three
ways, as Father, as Son, and as the Holy Spirit."
Some time ago I had a discussion with a man here
— and he has many that follow him — who strongly
asserts that the doctrine of the Trinity is a great
obstacle preventing the Jew and the Mohammedan
from becoming Christians. But I know that these
have a false idea of the oneness of God and that
a true understanding of the Three Persons
of the Deity would make it easier for them to
accept Jesus Christ as a distinct Person and there-
fore as a personal Saviour. The Bible does not
teach that "God is one Person," "one individual."
Deut. 6:4 "Jehovah our God is one Jehovah" does
not teach it. In Hebrew there are two words
translated "one." YACHEED means one indi-
vidual, a unit, a single person or thing. But it is
never used with the word God. ECHAD means a
unity composed of more than one, as in English
we say, one herd, one flock. It is used more
than 800 times in the Old Testament and always
with this signification, and is the word used with
the word God. It is used in Gen. 2:24 "they shall
be one flesh" though continuing to be two separate
personalities. But there is included in Deut. 6.4
another idea; contrasted with the heathen idea of
many gods, that Jehovah is "The ONLY one en-
titled to be worshiped, and through whom Salvation
comes. Jehovah our God is the ONLY Jehovah."

Our difficulties concerning the Trinity arise in
part from our failure to make the distinctions as
given in the requirements of the Third Command-
ment. The Third Commandment requires a holy
and reverent use of God's NAMES, TITLES, AT-
TRIBUTES, words and worship. Names in Hebrew
indicate character; Titles the position, and attri-
butes show abilities powers, etc. A personal name
must therefore be one that will distinguish be-
tween that person and every other. Let us see how
this is true of the names of the Deity, which not
only give a personal distinction, but also shows a
co-operation with the others. The First Person has
the Name FATHER, which not only expresses a
character not possessed by either of the others,
but also that He is the ORIGINATOR of all
creation. Though the Sonship is in part a dis-
tinguishing feature of the Second Person, it is a
part of the great distinction in the Name JESUS,
which expresses His character and work. Mt. 1:21.
Jesus is the Greek form of the name Joshua
(Jehoshua) which means JEHOVAH-SAVIOUR.
But the name Jehovah has a double truth: LIFE
and SELF-IMPARTATION. So that the name
JESUS means "Life that saves by imparting Itself."

Though each of the three Persons of the Deity
is Holy, yet the Spirit is designated as Holy, be-
cause that is His distinct work, to cleanse (make
holy) and fit for the use and Glory of the Deity.
The word GOD is NOT THE NAME OF A
PERSON. It is a TITLE that can be rightly given
to ONLY three Persons. Question 4 of the Shorter
Catechism gives us the standard set in this Title.
Infinite, Eternal and Unchangeable must be in-
herent qualities of the Person bearing this Title.
Also each of the seven ATTRIBUTES must be
included in each of the above three. Infinite in

The Sou

His Being, Wisdom, Power, Holiness, Justice, Good AlWU'
ness, and Truth; Eternal in His Being, Wisdom
etc. The recent attempt by our church to add thi
word love to these attributes shows shallow think
ing in not distinguishing between attributes an<
LOVE which is the CHARACTER of each Persoi
bearing the Title GOD. Thus we see that thougl H its n
each Person of the Trinity or Deity has a dis |orelos, fi
tinguishing Name, yet each bears the same Titljie;
and possesses the same attributes, etc. The Titl ^ make p
and the attributes are common property and qual jjjie, All
ities. Therefore we may address each one as GOD je on the
or any two or three as God, with the understand iHenilance

ing that we have at our disposal all that is includei

in the Title GOD, whether one or all is addressei jlescing

or active in fulfilling our requests. The Catechisn
calls this unity, the Godhead. Let us then under^
stand that the three Persons of the Trinity fom

rrateful t(
lecovery. 1
ileased ar

an organization or a united body which we cal leverend
the Trinity, God, Deity in which each has Hi
distinct work, yet all is done in perfect harmon;
with each other. Under this Title GOD and in co
operation with each other, all things were createi
and brought to perfection in the six days, there
fore under this Title of GOD all things are ownei Jfjj wori
and controlled. The Hebrew word for God y,,
ELOHIM is a triple compound word meaninj ,/ *u
STRENGTH and OATH of FAITHFULNESS an( ' - ■
the plural form IM. Thus we should address ou
petitions to this organized group, God, when ma
terial things are desired. But believers shoul
address JEHOVAH for spiritual blessings, for it i
in that Character and capacity that these ar
granted. For it is through Jehovah that th
Covenant of Grace is administered. While thi
Name is applied nearly always to Jesus Chris
(Christ is a Title applicable to Jesus only) it i
applied to the Father when He is actively engage'
in the Plan of Salvation, Ps. 110:1. Let us there
fore make an intelligent as well as holy an.
reverent use of His Names, Titles, and attributes
Let us not worship the Title, God for the Bible doe
not teach us to worship God, and Jesus teache
that the worship in Spirit and in Truth is to worshi
the Father Jn. 4:23. And in seeking LIFE, w
find it only in and through Jesus (Jehovah-Saviour
Jn. 20:31. And we baptize them into the Nam
of the FATHER, the Son Jesus, and the Hoi
Spirit. The three Persons become one, not as
unit, but as a unity in which each brings His whol
Character, to complete Salvation

Iren to ta
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CALL FOR BIBLES

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•onication

Another interesting sidelight on New York'
air-raid alarm was the report from Hotel Lined
— 8th Ave. and 44th St. — that the desk receive
several calls for Bibles during the five-minut
alert.

One woman from Arkansas was told that thei it the
was a Bible in the room. "I know that," sh ipiritnalsi
shouted, "but my husband is using it" — whic
merits the comment that every person should hav
his own Bible as well as his toothbioish, comb an
purse.

And he should not wait until he is in an ai
raid to consult its pages. Read it, believe it, \o\
it and live it now.

A remarkable epitome of its story is the follov
ing verse: "For God so loved the world that H
gave His only begotten Son, that whosoever b(
lieveth in Him should not perish, but have evei
lasting life." (John 3:16.)

What does it mean to you? — "Now."

The Me
Clmrch fo
n the par
u well
llexican P
Jtar of •
Mffinletion
•ark the
ii, Mexico,
ipiritnal 1

l^ax. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

, Annual Meeting Of Southern
ii Presbyterian Mission
"f; In Mexico

Perso I The Southern Presbyterian Mission in Mexico
""'i? leld its regular annual meeting: in Cuernavaca,
Morelos, from the 20th to the 27th of January to
5 1^} cake stock of the work done in the past year and
! CO make plans for the work during the year to
jome. All of the members of the Mission who
,^ are on the field at the present moment were in
j ™ ittendance with the exception of Miss Ivy Yea-
wrorth who was in a hospital in Mexico City con-
j^?* iralescing from a serious illness. The Mission is
teciis grateful to God that she is now on the road to
"'J"' recovery. The members of the Mission were greatly
™ pleased and encouraged by the coming of the
Reverend John McClendon with his wife and chil-
°- dren to take up work in Chilpancingo, Guerrero,
while learning the language.

As is often the case, the most encouraging
things do not come from the direct work of the
'™ missionaries themselves but from the fruit of
'I?' their work borne by the national church itself.
The following translation of a copy of the letter
|of the pastor of the Presbyterian Church of Mo-
„ ^' relia, Michoacan, to his Presbytery speaks for
f"°jitself. It is no wonder that it brought encourage-
ment and joy to the Mexico Mission.

skill
for it

;iiat is
< Chii

!■ thei
oly

trikts
Mt
teaclii

[FE,
M
Nam

Morelia, Michoacan,
January 1948.

o the Presbytery of the South
in session at Tuzantla, Michoacan,
jJJanuarv 12th to the 18th, 1943.

Consideriner it necessary to take stens toward
complete self-support, and having made known
such an intention to the congregation, the Session
of this church in its ordinary meeting which took
place on December 28, 1942, decided to put on a
j3special program on Sunday, January 3, 1943, to
celebrate the Day of Economic Independence and
NationahVation, and to thank our bretheren to the
north (the Presbyterian Church in the U.S.)
55 Ho"! through the Mission for their cooperation and
help in the support of our church.

We have taken this step not on account of our
own sufficiency or because we spurn the subsidy
of the Mission, but because we have come to
believe that it is now time to do so, having
confidence in the Most High in walking by faith
in this respect. Also because by doing so we are
l;'orli| reaching one of the goals of the Progressive Move-
ment (the Five Year Plan of the National Presby-
terian Church of Mexico).

It is with great pleasure that we send this com-
munication to the Presbytery to which we belong,
at the same time beseeching its moral and
spiritual support in these decisive moments.
(Signed)

Fernando Padilla, Pastor.

The Mexico Mission invites the prayers of our
Church for God's blessing on this important move
on the part of the Presbyterian Church in Morelia,
as well as on the Progressive Movement of the
Mexican Presbyterian Church as a whole, the first
year of which has just drawn to a close. The
completion of this campaign of five years will
mark the seventy-fifth year of Presbyterianism
in Mexico. May God grant great advances in the
spiritual life and growth of the Mexican Church.

In The Beginning God

By Rev. E. H. Moseley*

Were it possible for us to reverse the wheels of
time and take a trip back to determine the first
cause in all we see and know and feel, we would
surely arrive at a common conclusion in it all,
"In The Beginning God."

Should we be permitted to travel back through
what is known as the pre-historic age, or that time
when no history was written by the pen of man,
or that time when no man inhabited the earth, or
when only animals and reptiles and fish and fowls
lived in the world, and read their history as they
have penned it with their feet and wings and
beaks and bones on the pages of mud and stone,
and note the first cause of their existence — taking
them one by one — we will find them rendering a
uniform verdict as to their origin, "In the begin-
ning God."

Should we be permitted to travel on back
through those vast periods of time when no animal
in any form lived on the earth, when only the
grass, the herbs, the trees and the flowers peopled
the earth, and note the first cause of all these
forms of vegetable life, we would again gather
a uniform verdict as to their origin — "In the be-
ginning God."

Should we keep moving back in our travels until
we passed into that vast period of time when no
form of life existed, either in the animal or
vegetable kingdom, in all the earth, but only water
and mud and sand and stone, we would find that
in response to our query as to their origin, every
drop of water, every particle of mud, every grain
of sand and every tiny stone would open their lips
and testify — "In the beginning God."

Should we push our travels still further back
until we passed into those mysterious times when
the earth was a nebula, only a thick cloud of flying
mist, largely molten; yet, we would still find that
every particle of mist would sing as it went flying
through space — "In the beginning God."

Then, should we be furnished with wings that
would enable us to quit this world altogether, and
mount up to those shining orbs of light we see
burning in the heaven, and could fly from world to
world, and from star to star to gather the testimony
they have to offer as to their origin, we would
find their testimony quite simple and uniform,
"In the beginning God."

The inspired author has only gathered up all
the testimony of every bird, every fish, every
animal, every flower, every sprig of grass, every
flying insect, every drop of water, every grain of
sand, and every shining star in this vast universe
and condensed their testimony as to their origin
into one simple, sublime statement when he writes:
"In the beginning God created the heaven and
the earth."

All things that we see and know and feel are
explained in a single sentence — yes, in a single
word — "God."

It is worthy of notice that the Scriptures
nowhere undertake to prove the existence of God.
The Bible wastes no time, nor words in proving
self-evident truth. There is but one kind of person
who denies the existence of God: "The fool hath
said in his heart, 'There is no God'". Psalm 14:1.

It is said that these letters were written on a
certain wall: "Godisnowhere." A scoffing un-
believer passing by read them: "God is no where."
An innocent little maiden following behind read
them: "God is now here."

When the heart is right, God can be seen every-

Pctqe 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

where. It is no sign of superior intellect to doubt
or deny self-evident truth.. The Bible was written
on the assumption that man is an intelligent
creature, and that intelligence is not insulted by
undertaking to prove a truth so evident as the
existence of God.

All Scripture, all law, all government, all duty,
and all obligation, are predicted on the assumption
that there is a God. There are 31,373 verses in
the Bible. All but one of these verses are used
to teacli "what man is to believe concerning God,
and what duty God requires of man." This one re-
maining verse, and that the first verse, is reserved
to introduce God to the human race.

In this first verse, the Holy Spirit simply lifts a
curtain, that we may have an unobstructed view of
the sublimest of all pictures. Through the portals
of myriads of shining worlds, and blazing solar
systems, we see in the distant background, God at
work as the Creator of the material universe: "In
the beginning God created the heaven and the
earth."

What better way could be chosen to introduce
God? What more is needed to prove His existence?
If at any time one is disposed to doubt the existence
of Deity, let him go and stand before his picture
the Holy Spirit has hung in the vestibule of divine
revelation. Let him quietly and reverently look
upon this scene until his soul is filled with the
length and breadth and height and depth of its
meaning, and he will surely be troubled with
doubts no longer.

The one great outstanding fact that confronts
every man, everywhere and every way, is the
fact of God. He may doubt that the world re-
volves, the sun shines, the wind blows, but he
cannot doubt the fact that there is a God. Man's
one great need is, not proof that there is a God,
but a revelation of God. It is to meet this need the
Bible is given to man. The Bible is the Book of
God. It seeks to explain God. It unfolds the beauty
and exellence and power and grace there is in the
character of God. The manifold graces of God are
spread before the eye in one grand panoramic
view, and are shown shining against the dark back
ground of sin, as the stars shine against the black-
ness of the night.

A great philosopher is quoted as saying: "Man
know thy self." Would it not be much wiser to
say: "Man know thy God?"

With his finite mind man cannot comprehend
the infinite God any more than he can climb a
sunbeam and take the sun from its place in the sky
and set it on a table. Yet, through Jesus Christ it
is possible for every one to know God. The Bible
says: "This is life eternal to know God."

We now understand why it was necessary for
Christ to come in the flesh. "And the Word (that
is Christ) was made flesh, and dwelt among us,
Cand we beheld his glory, the glory as of the only
begotten of the Father,) full of grace and truth."
John 1:14.

The Apostle Paul declared: Christ to be "the
image of the invisible God." Christ Himself said:
"I and the Father are one." Again He says: "He
that hath seen me hath seen the Father." Again
He says: "No man cometh to the Father but by
me."

To know Christ, then, is to know God and to
know God as He is revealed in Jesus Christ is to
have life eternal.

Salvation is found not in accepting an idea, or
principle, or theory, or philosophy, or doctrine, or
creed, or ceremony, or some form of baptism, or

membership in some organization, but only in
the full acceptance of a divine person and that
person is the Lord Jesus Christ.

"He that believeth on the Son hath everlasting
life; and he that believeth not .the Son shall not see
life; but the wrath of God abideth on him." John
3:36.

The greatest mistake any one can make is to re-
ject Jesus Christ. The wisest thing any man can
do is to accept Jesus Christ as his personal Saviour.
To-day is the day of salvation. To-morrow is the
day of judgment.

* Gainesville, Tex.

Sunday School Extension

By Rev. L. B. Gibbs*

I believe in Sunday School Extension, both by
trying to reach more effectively the people in
communities where we have Sunday schools, and
by the establishing of outpost Sunday schools,
because:

1. We are called upon by our Assembly to par-
ticipate in the United Religious Education Ad-
vance. Here we are to try to increase our Sunday
school enrollment and attendance, and we can
do this only as we extend our reach in Sunday
schools.

2. We have not reached the people effectively
in the past, and we are not doing it now. Of the
forty-six million people in the south, seventy-
seven per cent are not enrolled in any Sunday
school. We actually have less than one-fourth of
the population enrolled in any kind of Sunday
school.

3. If we are ever going to reach the people, we
must go with the Gospel to places where the peo-
ple are. Too long we have sat down and waited
for the people to come to us. Nobody can catch
a fish until he goes where the fish are.

4. More than ever it is true today that we must
take the Gospel to people. The added stress and
strain of war time makes the need greater. Ration-
ing of gas and tires not only makes it more
difficult for some of those who have attended
Sunday school to keep coming, but it also makes
it more difficult for many others to go any-
where else. This means that we will find them
closer to their homes when we go to reach them.

5. The salvation of the lost, as individuals, and
the salvation of our nation depend upon our reach-
ing many of the lost with the Gospel, and we can
do this most effectively by teaching them the Bible
in Sunday schools. Many law enforcement officers
testify to the very great benefits in the matter
of law observance coming from Sunday-school
attendance. We cannot preserve our freedom and
our existence as a nation simply by building a
powerful military and naval force. The nation
must be made up of sound characters, and these
come from belief in the Word of God, and the
practice of the teachings of that Word.

6. If there were no other reason, I would be-
lieve in Sunday School Extension because of the
Great Commission, "Go ye into all the world and
preach the gospel to every creature." This is made
more emphatic by the fact that our Lord himself
went out into the highways and hedges and
found lost men. We can do no better than to
follow his example and obey his command.

* Pastor of the Presbyterian Church, Wood-
stock, Va.

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

The Emperor Of Japan

A Problem Peace WUl Bring

The Emperor of Japan is a problem that will
:ome up when the nations gather in Tokyo to
nake the terms of peace. All Japanese have been
taught to look upon him as God. Just what he
las heen taught to think of himself, I do not
mow. He may be innocent of the idea himself, but
che party in power uses this doctrine to move the
people to the most fanatical actions. Hence he be-
omes a menace to the peace of the future.

Emperor Hirohito is almost forty-five years old.
Physically he is not very strong. He is nearsight-
ed, and wears heavy glasses. He is the first ruler
of Japan to have been abroad, having visited Eng-
land and France. Those who know him say that
-le is inclined toward peace. He is said to have
igned the alliance with Germany under protest.
The rumor was that the military party was con-
emplating removing him and placing his brother.
Prince Chichibu on the throne. This prince is with
he army. According to Japanese logic, the
Emperor has his origin from heaven, but the
Army seems to be able to move even heaven!
The people have been taught that all power resides
in the Emperor, but in reality the Emperor is a
puppet, above the reach of the people and con-
trolled by the party in power.

This war with America is largely due to the
present form of government. It is very evident
hat this system must be changed, or we may
look for another war. The army is not under the
2ivil government, as in America, but under power-
ful military men, who have access to the Emperor
directly without consulting the Prime Minister. In
a word, it is a dual government.

Some American leaders think that because the
Emperor is a puppet, he could be continued as a
puppet in a new form of government headed by
liberals. However, the libteral element is not
trong. There are a few men who have been
concerned about the course of the nation as set
by the military party, but they had very little

deterrent power. Such liberals, if placed in power,
should be well known.

The process of changing the ideas of the peo-
ple will be a long one, but must be undertaken.
One of the first things the Japanese do as they
take over territory in China is to change the
primary school text books, in order to win the
children over to a favorable attitude toward
Japan. Hitler does this too. All the text books
in Japan will have to be changed, so that the
children will not be taught that the Emperor is a
god. They must know that he is only human, like
any other ruler. This teaching will take time.

I was leaving Japan for a visit home. A po-
liceman came up to see me. He asked me what my
attitude was toward the ruler of the country. I
told him that I respected the Emperor of Japan,
as I respected the President of the United States.
He then said, "Is that all?" I told him that I was
an American citizen, and that was all that I
could do. He was not very well pleased with my
reply.

Another party in America believes that the
Emperor should be removed, and the dynasty com-
pletely changed. They think that this is the only
way to make Japan a safe neighbor 'in the Pa-
cific. The Japanese will have to learn under the
strictest supervision that the Emperor is not a
god, but earthly, and that they are not children
of the gods. Only thus will they get over their
superiority complex. They will have to learn that
their decisions are not "immutable." While they
feel very superior, they also have an inferiority
complex, for they know that much of what they
have that is worth while came from the West and
from China. We must learn that the Orientals
are not a race of philosophers, but rather move
by their emotional impulses. They are not so
difficult to understand, though we are often told
that we cannot understand them.

This problem of the Emperor of Japan should be
considered well while the war is on, or in the haste
to make peace we will leave something undone
that will lead to another war on a larger scale.

— Selected.

Appropriate Books For
Service Men

Almost daily pastors in camp towns receive
etters from anxious mothers and fathers some-
thing like this one: "Earl is now located at Camp
Claiborne. We are concerned about his spiritual
life. While he was at home he was active in church
activities, especially in the young people's work.
We have heard of so many young men losing in-
erest in Christian service after they joined the
Axmy. We shall appreciate it if you will visit
iiim and try to enlist his interest in your church
program. Please give us the names of some de-
votional books adapted to men in the service as
we would like to send him one from time to
time."

This is my usual answer to such parents: "It
is gratifying to see your interest in your son's
spiritual welfare. While this should naturally be
expected from a parent, yet many overlook it or
are indifferent to it. I want to suggest seven
books for you to send your son from time to
time.

First, send him the New Testament and Psalms
prepared by Dr. Dan T. Caldwell and published
by the Presbyterian Committee of Publication of
Richmond, Va. This Testament contains not only
the whole of the New Testament and the Psalms,
but also a brief harmony of the gospels and some
of the classic hymns of the Christian Church. Our
committee sells it at cost, and it can be bought
for only fifty cents. By all means see that your
son has this priceless gem in his possession.

The second booklet I suggest is a devotional
guide "On the Alert For Christ." It has been
prepared by Lieut. Col. Cecil H. Lang, one of our
Presbyterian ministers and a chaplain in the
U. S. Army, and published by our Defense
Service Council of the Presbyterian Church in
the U. S., 410 Atlantic Life Bldg., Richmond, Va.
Chaplain Lang has done a superb job in preparing
this spiritual guide. It is the best thing outside
of the New Testament that I have seen for sol-
diers. It is solid in its message, attractive in its
style, and appeals instantly to a service man. Our
chaplains are high in praise of this booklet. It
meets an urgent need. A copy of it can be had
free if you write to the Defense Service Council

Page 22

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

office in Richmond, Va.

The third piece of literature that I want to
commend to you to send your son is a sermon
from the gifted pen of Dr. Wm. C. Robinson, first
published in The Southern Presbyterian Journal
and now printed in tract form. The sermon is
entitled "The Faith of a Soldier." This sermon is
a masterpiece and will be of great help to any
service man that reads it. One young man read
it recently and when he finished it, said to me,
"This is what we need. It is something we can
stick our teeth into and hold on to." You may
get copies of this sermon by writing to The South-
ern Presbyterian Journal, Weaverville, N. C.

The fourth suggestion is a large book, yet small
enough to fit into a pocket of average size. It is
entitled "At Ease!" by Dr. Raymond B. Drueker
and published by Wm. B. Erdmans Publishing Co.,
Grand Rapids, Mich. (Price, 75c). This book com-
tains inspirational readings on timely themes and
the author never once forgets that our young-
Americans should be reminded of the adequacy
and power of Jesus Christ in personal living. The
author is an overseas veteran and knows what
our young men are up against. This author knows
Christ and His power to save. He knows young
people and is experienced in pointing them to
Christ as the Way, the Truth, and the Life.

A fifth helpful booklet is styled "A Good
Soldier of The Lord Jesus Christ," written by
Dr. James Putt, and distributed by the Fulton
Book Shop, Fulton, 111. (Price, 50c). This little
book is an exposition of the sixth chapter of
Ephesians and designed to meet the needs of
Christian men engaged in the grim business of
war. It will help every Christian boy who reads it,
and should lead those who have never accepted
Christ to do so. In the preface the author states
his purpose in these words: "Should this book be
the means, by the grace of God, to bolster sol-
diers of the Cross while they are training and
fighting for our country, and should it be the
means to persuade soldiers of our country to en-
list in the Army of the Lord, I shall be more than
grateful to God, the Author and Finisher of our
faith. To Him be the praise and glory forever."
This small volume will inspire and encourage any
soldier to live a finer and cleaner Christian life.

The sixth book planned for men in the armed
service is "Strength For Service to God and Coun-
try" published by Abingdon-Cokesbury Press,
Nashville, Tenn. (Price, 75c). These daily de-
votional messages are edited by Chaplain Norman
E. Nygaard and written by many Christian min-
isters throughout the United States of all evan-
gelical churches. The publishers add this necessary
warning: "But let us make clear that neither this
book nor any other should replace your own de-
votions. Search the Scriptures for yourself. Make
your own prayers. Talk with God in your own
way." Although this volume is not as uniformly
evangelical as the others mentioned above, it is
a useful book to illuminate many dark spots in
our young men's lives.

The last booklet I shall call to your attention is
"How Much Do You Know About Alcohol?" by
Thomas R. Carskadon, and published by Associa-
tion Press, 347 Madison Ave., New York, N. Y.
(Price 5 cents — 100 copies, $3.00). This is a
thirty-one page booklet summarizing the recent
scientific findings on the effects of drinking in-
toxicating beverages. This booklet answers all the
urgent questions about the use of alcohol with

science — not with commercialized propaganda. The
author has the ability to popularize material of a
scientific and technical nature and thereby makes
available to the public invaluable data which would
otherwise rest in professional journals. Putting
this pamphlet into the hand of a young man will
put him on his guard against the temptation to
drink.

The days of the men in the service are so
crowded that they do not have much time to read
widely, but they do have sufficient time to main-
tain their devotional living and any of these
books will be of tremendous value to this end.

— John R. Richardson.

BOOK REVIEWS

Evangelical Action

No Author Or Editor Given

Published by United Action Press, Boston, Mass.,
and printed by the Kingsport Press, Inc., Kings-
port, Tenn. 1942. ix. 160 pp.

This book was prepared by the National Asso-
ciation of Evangelicals for Action, and was com-
piled and edited by the Executive Committee. It
tells of the projection of the plan of a group
of fundamentalists to organize conservative
Protestantism. Following a "roundtable" meeting
in the fall of 1941 in Chicago, the National Con-
ference for United Action Among Evangelicals
convened April 7, 1942 in St. Louis. Among those
present were the Presidents of Moody Bible Insti-
tute and Wheaton College and representatives of
the American Council of Christian Churches, com-
posed of the Bible Presbyterian Church and the
Bible Protestant Church. These representatives
unsuccessfully sought a merger plan and with-
drew.

Addresses delivered set forth some of the
dangers confronting evangelical Christianity today,
such as the rising power of Romanism, the alleged
monopoly of the radio by the Federal Council of
Churches, secularism, Government regimentation,
etc. and pled for organization and united action.
Unity and fairness were urged and especially that
there be as little antagonism of other organi-
zations as possible.

Dr. Harold J. Ockenga, a former Presbyterian,
pastor of the Park Street Congregational Church,
Boston, was elected President. An Executive Sec-
retary with a central office in Boston was ap-
proved. The Constitution and Doctrinal Statement
place Christ at the center of the movement. Mem-
bership is by groups and may be obtained by
subscribing to the doctrinal standards. Some of
the policies relate to Government, Radio, Public
Relations, Evangelism, Church and State, Home
and Foreign Missions, and Christian Education.
Regional areas were fixed.

While the organization is not intended to be
antagonistic to the Federal Council of Churches,
there is little doubt that it is to serve a similar
purpose for fundamentalist organizations of
America. One is also impressed by the fact that
though nothing is said of pre-millenialism in the
addresses or in the Constitution that many of the
members listed in the books are premillenialists.
Among the number are several members of the
Presbyterian Church, U. S.

—Harold J. Dudley.

Mar. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 23

Out Of The Blitz

\ By P. G. S. Hopwood

] Published By Fleming H Revell Co.

; New York, N. Y. Price $2.00.

i This English preacher begins with a note of

} confession that is good for the soul. He writes:
"We closed our eyes to the Japanese aggression
in Manchuria and boasted something about not
losing one ship or one British sailor where our
own interests were not menaced. We fooled about
with the Italian challenge in Abyssinia. Under
the farce of non-intervention in Spain we en-
couraged the illegal rebellion against the duly
constituted Government in Spain to get on with
the job and finish it quickly. We purchased peace
— only temporary it turned out — by sacrificing
the freedom of Czechoslovakia." Having made
this confession he makes this significant state-
ment: "But now we are done with all this shady,
political morality and are standing true to the
cause of humanity. We are wiping out our for-
mer shortsightedness and error in the blood and
tears of our people." Only time will tell how true
this statement is, but we can believe it is free
from Pharisaism since it was preceded by an
humble confession of past guilt.

It is gratifying to learn from this London min-
ister that Britain is ashamed of her past and is
planning for a post-war world that is superior to
the pre-war world. The author exclaims: "Heaven
forbid that we return to democracy as we knew
it before the war, we are in the front line for a
newer and truer democracy that will embody the
welfare of all, irrespective of rank, wealth, priv-
ilege, the old school tie snobbery, and all the
insignia of our class-ridden society!" The facts
in this book should disarm the critics of Anglo-
American co-operation when they assert that this
war is waged to protect British imperialistic in-
terests.

This book closes with a splendid chapter en-
titled "Finest Hour." After glimpsing what the
future holds as well as the challenge of the pre-
sent hour the author concludes that the manifes-
tations of so many evils are but tragic symptoms
of the terrible disease of sin within the hearts of
men. He then adds: "That disease demands a rad-
ical cure . . . Where is the healing to be found,
and whence conieth the power of preven-
tion? . . . The answer is the Cross of Calvary
on which the Saviour of men overthrew for etei--
nity the Gates of Hell. That Cross summons men
to complete the overthrow for the world in the
power of Him who, as the Sun of Righteousness,
rises with healing in His wings."

The author of the book has rendered a fine ser-
vice to the Christian Church in giving us this pene-
trating analysis of contemporary Christianity. It
will be a source of inspiration to every thought-
ful reader. — John R. Richardson.

The Complete Sayings Of Jesus

Published By John C. Winston Co., Philadelphia,
Pa. Price $1.00. (Cloth Binding).
Although genuine evangelical Christians believe
that all the truths revealed in the Bible are
equally authoritative, since all alike were written
by holy men "as they were moved by the Holy
Ghost," yet all are not equally "profitable" or
equally important. The words of Christ, the only
begotten Son of God, have a unique place in this
unique book we call the Bible. His Words possess

and communicate life as no other words ever
spoken or written. The writer of one of our hymns
had this idea in mind when he wrote "Sing them
over and over again to me. Wonderful Words of
Life."

The publishers, realizing the supreme excellence
of the Words of Christ, have compiled the com-
plete sayings of Christ into a little book that can
be carried in the pocket and read at odd moments
as well as stated periods. There are no comments
on His sayings, the words are left to carry their
own message to the individual reader. During
these hard days through which we are passing
this attractive little book should be in the pocket
of every man. The reading of it will not only be
a delight, but also a source of strength and com-
fort. All who read it with the assistance of God's
Holy Spirit will dream dreams, see visions, and
hear music more beautiful than ever experienced
on land or sea. — John R. Richardson.

The School Of God

By Peggy Ardogast

Published By Wm. B. Erdmans Publishing Co.
Grand Rapids, Mich. Price $1.00.
The theme of this delightful, inspiring book
"The School of God" is summed up by Ruth
Arnold as she quotes to her husband on their
wedding day:

"We are schoolmates in the School of God,
With many lessons to learn.
Each one is planned by Him Above
And sent to us in turn."

She carries out this theme as she finds strength
and grace sufficient to meet each seemingly in-
surmountable test that her Saviour prepares for
her. Abruptly forced to leave her happy carefree
life at Bible Institute through her father's financial
reverses, Ruth is given her first conception of the
School of God by the kindly Dean of the Institute.
Later she hears of it again from a dear neighbor
and her pastor, a young man who had graduated
from the Bible Institute several years before.
Strengthened by these two and her daily "trysts"
with God, Ruth is able to face the problems of
a drunkard father, an unbelieving family, a church
gossip and many other trials that beset her path.

The exciting incidents in this Christian novel
are so vividly portrayed that never once does the
reader's attention wander or is he willing to put
the book down unfinished. The author has drawn
her characters with such skill that one feels he
has acquired new friends in the personalities de-
scribed in this book. For these new friends, for
new thoughts applicable to all lives, and for its
inspiration you will value every minute spent
reading "The School of God."

— Mrs. Julian R. Alford.

Red Clay To Mould

By Virginia Louise Nev/ton

Published By McGregor Co. Athens, Ga.
138 Pages. Price $2.00.
Taking her text from Jeremiah's visit to the
potter's house. Miss Newton has placed the citi-
zens of Athens, the alumni of its university and
every lover of beauty in the every day events of
life, under a debt of gratitude to her by this volume
of verse. She sees her fair city risen from the
red clay of North Georgia, she sees the student
life cast into the potter's hand, she sees the

Pacje 24

THE SOUTHERN PRESBYTERIAN JOURNAL

Mar. 1943

potter's pattern in the noble pioneers, she finds
the spirits of men on the wheels and in the fiery
furnace. Only the Athenian who is a university
grad can appreciate all of the delicate touches,
but all those who love the daily life of the town
and the gown will gather here the nostalgia
from the bouquet of life. It is hard for one who
is not an Athenian to pick the noblest lines. We
like the lofty idealism that commemorates the
coming of co-education to the university:

"Oh, Master, who didst once
Pronounce a blessing on her at Thy feet,
Keep her wise, just and moderate.
Spare her the sin of intellectual pride.
May she not cease to be compassionate."

For our President who "could not walk alone"
she has a benediction:

"Now unto Him who is able to keep you from
falling."

From a visit of the University's great pulpit
orator. Dr. B. M. Palmer, she has his vision of
"the vast diamond studded Milky Way,
'Dust from the Almighty's moving Chariot

Wheels."

On the twenty-fifth anniversary of the Central
Presbyterian Church the House of Power:

"So young we are, O Lord, so young we are.
The man-built part of this Thy Holy Church!
Outward we reach to kindred homes of Power,
And backward, far beyond our silver years.
Into the glory of Thy people's past.
Into Thine ancient treasuries of Grace
Poured out upon a little band of old
That set great Rome alight with mystery
And baffled critics of the centuries.'"

— Wm. C.R.

More Stately Mansions

By Brenda Cannon

Published By The Moody Press,
Chicago, 111. Price $1.00.

This is a story of contrasts: of a boy who has
grown to maturity without any conception of
God, the Bible, or the saving grace of Jesus
Christ, and of a girl in whom these Christian
truths have been inculcated from her earliest
youth; of a home in which Christ is the Master,
and a home in which not only is there no God,
but there is no loving relationship between son
and parents. The plot, excellently developed,
moves swiftly from the time "Boy meets Girl"
until climaxed by the realistic touch of the Great
Flood in Louisville. The personalities are so
cleverly drawn that one feels he is reading of
real life-and-blood people, not some figment of
imagination.

The apt quotations from the Bible and various
hymns give an indication of the author's own
knowledge of the Bible. The plan of salvation is
explained in such simple, everyday terms, and
revealed in such real circumstances that I defy
anyone to read this little book without feeling
his heart "strangely warmed."

— Mrs. Julian R. Alford.

Archaeology And The
Religion Of Israel

By William F. Albright

Johns Hopkins Press, Baltimore, Md. 1942. xii.
238 Pages. The Ayer Lectures of the Colgate-
Rochester Divinity School for 1941.
As is often the case with the experts the treat-
ment is limited and deals with details. Neverthe-
less it is interesting and important. Dr. Albright
in the notes states that some of his reviewers
falsely accuse him of rejecting the principle of
evolution. In the five chapters he interprets
ancient man in terms of modern psychology; de-
clares that the Old Testament may be better
understood today than a generation ago, especially
"a rational conservative attitude has less to
apprehend from the new material than either ex-
treme position"; shows from discoveries the de-
gradation to which ancient people in Palestine
sank in sex worship and sanguinariness; declares
consistency for the Mosaic tradition; and reveals
that David and Solomon set up a centripetal gov-
ernment in opposition to the movement for centri-
fugal government by tribes. In a postscript he
declares that archaeology has confirmed the sub-
stantial historicity of the Old Testament tradition
and that apparent divergencies seldom result in
serious modifications of the historical picture.

— Harold J. Dudley,

A Bible Verse For You To Learn

An Illustrated Booklet For Children

Published By The Moody Press
153 Institute Place — Chicago, 111.

This little book is beautifully illustrated and
child would immediately be attracted to it. But
with its attractiveness it gives a very appealing
and clear picture of God's love for His children
on the earth which He created and in which He
intends they should enjoy to the fullest. Then,
after impressing the thought of His heavenly
care by pictures and Bible verses which any child
might learn, it goes on to tell that no life is com-
plete without Christ and that because He loved
us, He gave His life for our sins.

It further teaches a child that he can talk to
the Lord and that the Lord hears. It emphasizes
the thought that for all these good things He has
given us, we should remember to give thanks
Lastly it impresses the child mind that Sunday is
the Lord's Day and how happy they should be
to go into His House and worship Him. It gives
the Gospel story in a simple and understandable
way which is just what children need. We com
mend it to the Beginners' Departments of our
Sunday Schools. — Mrs. Elmer Johnson.

WHAT ARE MISSIONARIES?

We missionaries are sent to preach:

Not experience, but redemption;

Not economics, but Gospel;

Not culture, but conversion;

Not reforms, but liberation;

Not progress, but forgiveness;

Not social reform, but awakening;

Not a new organization, but a new creation;

Not civilization, but Christianity.

We are ambassadors, not diplomats.

— By Erich Schick, in
Neuruppiner Missonbote,

Volun

^^=THE SOUTHERNERS

PRESBYTERIAN
••• JOURNAL- ••

// Presbyterian monthly tiiagazine devoted to the
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SOVEREIGNTY AND FREEDOM

(CONTINUED)
By Rev. Robert F. Gribble. D.D.

THE SUPREME *IF'

By Rev. Samuel McP. Glasgow, D.D.

THE SEED IS THE WORD OF GOD

By Rev. Wm. C. Robinson, D.D.

BAPTISM

By Rev. John Scott Johnson, Ph.D.

EXPERIENCES IN PERSONAL EVANGELISM

By Rev. C. T. CaldweU, D.D.

THE AUXILIARY BIRTHDAY GIFT FOR 1943

By Rev. C. Darby Fulton. D.D.

BIRTHDAY OBJECTIVE— CHRISTIAN
LITERATURE FOR MEXICO

By Janie W. McGaughey

THE CHURCH AND THE STATE

By Judge C. Ellis Ott

WHAT IS PROGRESS?

By L. Nelson BeU, MD., F.A.C.S.

Page 2

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Thr J„„,„,,l /,,,, „„ „»,■,,,,/ ,-o,nKc-tw„ with Ihr Prnhytr,-,..,,, Cllu,.!, in ,br V„it,;l St.Ur,

PUBLISHED BY THE SOUTHERN PRESBYTERIAN JOURNAL COMPANY INC.
Rev. Henry B. Dendy, D.D., Editor — Weaverville, N. C.
CONTRIBUTING EDITORS

Cigr, D.U.
cl McP. Glass

D.D.

Mr. Charles C. Dickinson, Cliairm
Rev. Samuel McP. Glasgow, D.l).
Mr. S. Donald Fortson
Rev. R. K. Hough, D.IX

. O. M. Anderson, D.D.
. W. W. Arrowood, D.D.
. C. T. Caldwell, D.D. ,
. Melton Clark, D.D.
Benjamin Clayton
. John W. Carpenter, D.D.
. John Davis
R. A. Dunn
. Ray D. Fortna
John W. Friend
. Graham Gilmer, D.D.
Tom Glasgow

Robert
Kduard
Cecil F{

■■. Grihhle, D.D.
Mack, D.D.
Lang, D.D.

BOARD OF DIRECTORS

Rev. Wilbur Cousar, D.D.
Rev. Henry B. Dendy, D.D.
Rev. T. A. Painter, D.D.
Rev. J. D. Henderson

ADVISORY COMMITTEE

Rev. J. W. Hickman, D.D.

Rev. Daniel Iverson, D.D.

Rev. Albert Sidney Johnson, D.D.

Rev. John Scott Johnson, Ph.D.

Rev. Wil. R. Johnson, D.D.

Rev. Robert King, D.D.

Rev. T. Frank Ligon, D.D.

Rev. Girard Lowe, D.D.

Rev. Joseph Mack

Dr. J. P. McCallic

Rev. F. T. McGill

Rev. W. H. Mcintosh, D.D.

Rev. \Vn
Rev. Jol.

Childs Robinson
M. Wells, D.D.

Rev. John R. Richardson, D.D.

Rev. Charlton Hutton

Mr. 'I'. S. McPheefers

Dr. L. Nelson Bell, Sec'y-'l'reas

Rev. A. R. McQueen, D.D.
Dr. S. B. McPhceters
Judge C. Ellis Ott
Mr. Charles A. Rowland
Rev. Harold Shields, D.D.
Rev. Walter Somerville
Major W. Calvin Wells
Rev. C. D. Whiteley, D.D.
Rev. Twyman Williams, D.D.
Rev. Edgar Woods

EDITORIAL

Giving An Account Of Our
Stewardship

With this issue The Journal completes the first
year of its ministry. We are praising God for His
blessings upon us. The response from all over our
Church has been marvelous. Our daily mail brings
letters from our readers expressing gratitude to
God for blessings received from reading The
Journal. Many have told us that they pass their
copies on to one or more friends who read it with
great pleasure and profit. The subscription list is
growing daily and for two months before the end
of the first year renewals have been coming in
from those who say they do not want to miss a
copy. Several have renewed for two years in ad-
vance. We claim no credit for this but only praise
God for continued evidences of His blessings as
the days go by. The Southern Presbyterian Journal
Company, Inc., is a non-profit corporation and all
funds received go right into the active ministry of
The Journal. We have no endowment and no in-
come from advertisements. We have made no claim
to any official connection with any court or
agency of our Church. Our understanding is that
The Presbyterian Survey is the only officially
owned and controlled paper or magazine within
our Church. This is the promotional magazine of
the Executive Committees of our Church. On the
other hand, The Southern Presbyterian Journal is
owned and operated by a group of Southern Pres-
byterian Ministers and Laymen whose sole aim
and prayer is to call our Southern Presbyterian
Church back to her original position, a position
unequivocally loyal to the Word of God and the
Standards of our Church, a position which God
has so signally blessed and wliich He will bless
again. Let us remember that there are certain

great basic principles which brought our Southern
Presbyterian Church into being. We feel that it is
our duty and privilege to reaffirm these truths and
to keep them before the Church.

The Southern Presbyterian Journal accents with-
out reservation the Standards of th«» Southern
Presbyterian Church as set forth in The Confes-
sion of Faith and Catechisms. Tt understands that
these standards — to which the Ministers and i^'lders
and Deacons of the Southern Presbyterian Church
have subscribed — teach the full insniration of the
Scriptures of the Old and New Testaments: the
Virgin Birth of Christ, the eternal Son of God;
His Substitutionarv Atonement; His bodily Resur-
rection from the dead; His ascension into Heaven
and His present High Prie.stly work there as our
Intercessor; and that this same Christ is coming
again to judge the quick and the dead. The Sou-
thern Presbyterian Journal believes that the mis-
sion of the Church is spiritual and redemptive,
and that the Church should not be used to pro-
mote the political, economic and social teachings (
of any group or extra-church organization, on ^
which Christian men have a right to differ, and
which are outside the Church's responsibility as '
an evangelizing agency. '

To this unifying and con.structive ministry The '
Southern Presbyterian Journal is dedicated, and
for this high purpose it makes its appeal for sup- [
port. We have felt that unless The Journal could j
fill a real need in our Church and make a con-
structive contribution to the Spiritual Welfare of "
the Southern Presbyterian Church then we would
not want to carry on. To that end we wrote to a | ^
number of the leaders in our Church a few weeks
ago asking them for their opinion for publication '
in this issue. We asked that they disregard per- i
sonal friendship and write purely on the record k
thus far giving their opinion of The Journal's min-
istry thus far. These we are printing in the follow-
ing pages. I 'i

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 3

Permit me to offer my sincere congratulations
to "The Southern Presbyterian Journal" as it
passes the first milestone on the highway of its
life.

Under the leadership of its able editor, and
under the guidance of an editorial staff of many
of our ablest leaders, "The Journal" should prove
to be a potent influence in the promotion of the
peace and purity of our beloved Church.

As you look back over the past year, may you
have the consciousness of having rendered a real
service in the propagation of the Gospel of Jesus
Christ and in the advancement of the Kingdom of
God on earth!

With best wishes to you for many years of use-
ful service, I am Cordially yours,
cgr-w Chas. G. Rose. Moderator.

This magazine devoted to "the statement de-
fense and propagation of the gospel" is rendering
a real service to our denomination. The Journal is
especially to be commended on its forthright stand
on the basic principles of our Christian faith. The
magazine is to be congratulated on the successful
completion of the first year of its life and its many
readers throughout the Church will continue to
look for help and stimulation from the timely art-
icles that are carried in its pages from month to
month. C. Darby Fulton, Exec. Secy.

Assembly's Foreign Missions.

I am writing to express to you the sincere thanks
of the Christian Education Movement for the as-
sistance you have given this work through the col-
umns of The Southern Presbyterian Journal.

I think one of the great problems before the
Church and State today is the matter of keeping
the Christian element in the education of the
youth. Unless this is done, consequences more se-
rious than those we are facing today are surely
to follow.

IVe earnestly hope you are going to continue to
help the Synods as they are seeking today to more
firmly establish the colleges and theological semi-
naries under their control.

Once more thanking you in the name of the
Christian Education Movement of the General
Assembly and of each of the Synods, and wishing
you the richest joy and blessing in all your life and
service, I am J^ery cordially yours,

Henry H. Sweets,
sg Secretary C. E. ^ M. R.

Today, perhaps, as never before. Christian liter-
ature is an essential factor in the life and service
of those who bear Christ's Name. All who help to
make possible the printed page which honors Christ
and His Cause make a valuable contribution to
the ivork of the Kingdom.

We are grateful to the editors of The Southern
Presbyterian Journal for including in their issues
messages that inspire and instruct in Christian
faith and practice. PFe are grateful, too, that The
Journal makes available to its readers some mes-
sages prepared by the Committee on Woman's
W ork under the caption, "Wings For The Soul."
designed to point sorrowing , anxious hearts to God,
the Source of power, comfort and grace for every
trial in these testing times. We would especially
express our appreciation of the one who serves as
editor of the Pf'^oman's Page, a former fellow-
worker in the organized W Oman's Work of our
Church, and ever a friend in Christ who is fired
with a passion for souls and a love for His service.
W e would join with other friends in prayer for
this Christian ministry through the printed page.

Janie M. McGaughey,

Secretary of Woman's W ork.

I appreciate very much the work which The
Southern Presbyterian Journal is doing in the
propagation of the faith and in its support and co-
operation with all of the agencies and committees
of the Church. Your increasing number of sub-
scribers is an evidence of the fact that The
Journal is appealing to people as meeting a need.
I have been especially gratified by the fact that no
unkindly, critical and controversial articles have
been admitted to your columns. 1 welcome most
cordially The Southern Presbyterian Journal and
every other effort for the advancement of the cause
of Christ and the budding up of the ivork of His
Church.

Donald W. Richardson, Chairman,
Permanent Committee on Evangelism.

I wish to congratulate The Southern Presbyte-
rian Journal on the completion of the first year of
its service to the life and work of our Church. Its
clear, firm stand, free of contention and narrow-
ness of spirit, for the evangelical faith is worthy of
commendation. I wish for The Journal increasing
influence and usefulness in the years ahead.

I'ery fraternally.

Homer McMillan, Exec. Secty.

Assembly's Home Missions.

Page 4

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

By reference to one's calendar, he discovers that
The Southern Presbyterian Journal will be a year
old on the first of April. Those of us who have
read even casually the pages of this magazine have
been impressed with the fact that the contributions
have been diversified and well written and most
of them calculated to stimulate the devotional and
intellectual life of the Christian people within the
bounds of our Church.

As it goes into its second year, its well wishers
will entertain for this Journal the hope and ambi-
tion that it may increasingly stimulate our Church
toward a spirit of unity and a spirit of devotion to
our Lord and Master, and especially toward an
increased desire to overtake our tasks in the fas-
cinating field which is entrusted to us by God's
Providence.

With good wishes, and pleasant recollections of
our friendship, I am

Sincerely yours,
Thos. W. Currie,
TWC-K President Austin Seminary.

I wish to congratulate you upon the fine job
ivhich you have done in editing "The Southern
Presbyterian Journal" during the first twelve
months of its life. As ivould be expected, I have
not agreed with all your positions, but 1 have all
respect for the sincerity of the convictions which
you have expressed, and rejoice that you have been
able to keep your pages so largely free of personal
controversy. It is certainly desirable that every de-
cision reached by our Church should be based upon
a full discussion of the issues involved, and we
have everything to gain from debates conducted in
a spirit of mutual sympathy and good-wUl. Most
of your articles have, of course, been non-
controversial, and I am confident that many of
these have been spiritually helpful to a wide circle
of readers J. McDowell Richards, President,

Columbia Theological Seminary.

These are days in which our Church and our
world face critical issues that try the very souls of
men. Christian leadership, therefore, demands clear
thinking, such as ive until now have not always
felt the need of. Right in the midst of this situa-
tion church papers today find themselves, for they
are an essential part of the educational leadership
of the Church, the moulders of attitudes and poli-
cies. Upon them devolves, in large measure, the
difficult but essential task of interpreting critical
issues in Christian terms, offering to children.

youth and adults such guidance as will help them
to discover and to maintain their spiritual bear-
ings in the ?nidst of the complexities we all face.

To this task The Southern Presbyterian Journal
jnost definitely has dedicated itself, and 1 am con-
fident that its leadership will be statesmanlike and
will be gauged to the needs of our people and our
times. Through its pages much has already been
done to strengthen our Church, to summon it to
vigorous and active leadership, and to make it more
worthy of its place in the Kingdom of our Lord
and Saviour, Jesus Christ. I am confident that
this u'ill continue to be its policy from this time on.

Edward D. Grant, Executive Secy.

Religious Education and Publication.

THE FEDERAL COUNCIL ON

'Political Activities Of The
Federal Council Of
Churches'

The March, 1943, Bulletin of the Federal Coun- ' i
cil carries an editorial entitled, "In the Interest I i
of Truth" which we quote in full below: ]

"In The Interest Of Truth I

An article in the December issue of The South- |
ern Presbyterian Journal entitled "Political Ac- .
tivities of the Federal Council of Churches" ia , \
based on so much misinformation and rests on
so many erroneous assumptions that it is neces- i ,
sary to make a public statement of the facts. ' ,
The essential facts are as follows: i

On May 15, 1942, the Executive Committee of |
the Council gave careful consideration to a |
proposal which, if approved, would commit the ,
Council to moral support of the abolition of the ,
poll tax as a qualification for voting. After ex- ,
tended discussion no action was taken. Many i
members of the Executive Committee were con- j
vinced that an important moral principle was in-
volved, basing their opinion chiefly upon the fact
that the poll tax has the effect of disfranchising
a large body of citizens. Other members, how-
ever, regardless of their personal views, felt that
too many technical problems of government were
involved to justify the Federal Council in ex-
pressing a judgment on a matter currently in-
volved in a debated legislative proposal. The fact
that the Council has taken no action a'nd made ,
no statement on the subject is an indication of j
the care which the Council exercises in dealing j
with matters of public policy.

On November 23, the National Committee to
Abolish the Poll Tax, an organization with which j
the Federal Council has no connection whatever, i
inserted a page advertisement in the Washington j
Post in which the Federal Council was falsely j.
listed as one of twenty-nine "constituent organi- j
zations" of the Committee. As soon as this came I j
to the attention of officers of the Council, a let- i f
ter was written to the National Committee to
Abolish the Poll Tax, insisting that it had no \ «
right thus to use the Federal Council's name. A j,
full statement of the facts has been given to The |
Southern Presbyterian Journal and it is hoped

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 5

that its next issue will explain to its readers that
its criticism of the Council was based upon mis-
information.

In order to guard against future misunder-
standing the Bulletin emphasizes the fact that
it is contrary to the Federal Council's policy to
become a "constituent organization" in agencies
which are not a part of the life and structure
of the churches. Even though it may have much
in common with worthy movements of a so-
called secular character, the Council acts inde-
pendently of them in order to make it clear that
it represents the churches and only the churches.
The Council is jealously concerned to safeguard
its character as directly responsible to the de-
nominations that comprise it. If it should, one
day, take action on the poll tax, it would be
solely as the mature decision of the representa-
tives of the churches, not as a "constituent" of
some general 'free-lance' movement."

Since that article appeared in The Journal we
have had a rather voluminous correspondence with
Dr. Samuel McCrea Cavert of the Federal Council
and with the Secretary of the National Committee
to Abolish the Poll Tax.

The Secretary of this Committee has admitted
that they acted without proper authority in in-
cluding the Federal Council as one of the consti-
tuent organizations. At the same time she insists
that three members of the official family of the
Federal Council had personally assured her of
their support and of the approval of the Federal
Council.

This full page advertisement in question
appeared in a metropolitan daily paper, the Wash-
ington Post.

The Journal feels that the position of the Fed-
eral Council would be much stronger if it had
called attention to this unauthorized action of
the National Committee to Abolish the Poll Tax
thru the channels which originally gave it pub-
licity. It would also be in much stronger position
were it not for its almost uninterrupted history
of attempted interference in governmental and
political matters. The Senators appealed to should
be notified that this advertisement was not author-
ized by the Federal Council. — H.B.D.

Pacifism Stalks Again

'And Agag Came Unto
Him Delicately'

Agag deserved to be killed. God had com-
manded that he be executed. But Saul thought he
knew better and disobeyed God, sparing his life
and taking of the best of the sheep and cattle
"to sacrifice unto the Lord."

For this act of disobedience the kingdom was
taken away from Saul and Samuel told him
bluntly: "Behold, to obey is better than sacrifice,
and to harken than the fat of rams. For rebellion
is as the sin of witchcraft, and stubbornness is as
iniquity and idolatry. Because thou has rejected
the word of the Lord, he hath also rejected thee
from being king."

Then Samuel called for Agag and we are told,
"And Agag came unto him delicately. And Agag
said. Surely the bitterness of death is past" but
he was wrong. He received the just punishment
God had commanded.

What has all this to do with Pacifism? Just
this. We thought that by this time thinking men
and women would realize that the Pacifism of
the past twenty years is partially responsible for
the present terrible world situation. We thought
thinking men and women could see by now that
international policing and execution of interna-
tional criminals is a judicial procedure, just as
necessary as our city police and courts, to which
they so readily appeal when robbed or slugged by
a bandit.

But, this is not true. There has just come to
our hand a letter from the "National Council for
Prevention of War," asking the churches to
oppose the proposed army of 8,200,000 men.
Many of the men listed as vice-chairmen are
notorious liberals while some of the participating
and co-operating organizations are among the
most radical in America.

This letter, signed by Frederick J. Libby, Execu-
tive Secretary, is one of the most brazen attempts
we have yet seen to use the Church as a pressure
group to thwart proposed legislation.

We do not know whether the contemplated
size of the army is adequate or inadequate. We
do not believe that the National Council for Pre-
vention of War is in possession of information
to make its judgment more trustworthy than that
of the army authorities. It is their busines.s to
know and they alone have the facts on which
to base an estimate.

That such an organization should exist today
and openly seek to thwart the plans of our Gov-
ernment at this time is, we suppose, a tribute
to democracy. At the same time it should be a
warning and a challenge to patriotic citizens.
The Church, through the Federal Council, thwart-
ed preparedness before Pearl Harbpr. Shall the
Church now dictate the size of the army and
thereby again undermine the fighting ability of
our nation in this time of crisis?

Agag at least had the grace to walk "delicate-
ly." Christians, when approached by such or-
ganizations promoting subversive and harmful
doctrines, can well call their attention to the
spiritual role of the Church and remind them of
the fact that a loyal Christian should also be a
loyal citizen. Such brazenness should not go un-
challenged. — L.N.B.

Why Is It?

We all want social security. Why is it that so
often, within the Church, we ignore the one
possible way to social security, "Seek ye first
the Kingdom of God and his righteousness and
all these things (houses, lands, food, clothes,
money) will be added unto you," seeking instead
to promote social security by the Church aiding
various political schemes to that end. The issue is
not political, it is spiritual.

Germany's menace to world peace stems back
to destructive criticism of the Bible with result-
ing spiritual and moral decay. Why is it we
are so blind to see that the spirit of the Auburn
Affirmation and similar denials of the doctrines
of the Word of God as essential, will, if permitted
to go unprotested, inevitably lead America to na-
tional ruin, just as Germany is doomed?

Page 6

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

The son of one of our ministers attended two
meetings last summer; one a Boy Scout Camp,
the other one of our Young People's Confer-
ences. On his return he asked his father, "Why
is it that at the Young People's Conference,
cigarettes were sold openly on the grounds but
at the Boy Scouts' Camp none were permitted"?

In athletic training schedules in schools and
Colleges the men in training eat carefully and
are required to abstain from liquor and tobacco.
This to aid in winning victory for alma mater.

The men in our armed services face the most
exacting physical problems possible. Their lives
can easily depend on the split second in judgment
or the additional ounce of bodily stamina, as has
been proven again and again in hand to hand
combat.

Why is it that the slogan seems to be "Keep
'em Smoking," and intemperance around army
camps and of soldiers and officers on trains is
notorious and passes without court martial? Is
not military victory worthy of training as rigid
as that required for school athletes?

Centralization of authority in a nation makes
possible a Hitler or a Mussolini or a Tojo, and
in the Church makes possible a Pope. Why is it
that the unmistakable trend in the Church today
is to centralize power so we can "Speak with
authority for the Church" when the inevitable
end of such planning is a secular instead of a
spiritual Church.

Unity of belief and purpose is a longed-for
goal in the Church, but, union without unity in
faith can only bring disunity and distress. Why
is it we rate corporate unity so highly but lightly
pass over the one essential point, a like precious
faith in those doctrines which have withstood the
storms of infidelity throughout the ages, and
which will continue to stand. Those who press
union on those to whom it is a matter of consci-
ence, do not seem to sense that they are promoting
division, not union.

America has shown the world the highest eco-
nomic standards in the world. The parked cars
around an industrial plant, the refrigerators and
radios in the homes, the variety and types of
foods eaten by Americans, all of these and count-
less other material things are left for only the
favored few in other lands. How did this come
about? A Christian national background plus
rugged individualism and unrestricted initiative.
Why is it so many within the Church are seek-
ing to tear down this type of social order and
supplant it with a new order based on the theory
that the Government owes every man a living?

Profound and lasting changes can be brought
about in the Senate, the House, the Administra-
tive and Executive branches of our government
if we Christians will daily pray for these men,
asking God to guide them, to overrule their mis-
takes, to cause them to turn to Him for help.
By this one thing, which is our duty, we can
change the chaotic conditions in Washington,
hasten the end of the war and promote a righteous
peace. Why is it that instead of this which we
can and should do, we but add to the confusion
by seeking to make the Church but another pres-
sure lobby?

The Federal Council's political activities remind
us of the children of Israel when they carried
the ark of the covenant into battle against the
Philistines, failing to realize that their power was
gone because of sin. The ark of the covenant
did not save them but they suffered defeat and
the ark was captured. Even if the Church should
triumph in political matters it will have lost that
for which God created it and "Ichabod" will be
written across her portals. Why is it we do not
learn the lesson that the power of the Church to
transform the social order can only be accom-
plished by spiritual means, the regeneration of
lost sinners?

What shall it be. Immanuel (God with us), or
Ichabod (the glory has departed?)

We are told that Eli "trembled" for the ark
of the Lord but his trembling was futile because
he had not restrained his sons in their evil ways.
Why is it that today so many good men are appre-
hensive about the liberalistic tendencies in the
Church but do nothing to stem the tide. Trembling
or apprehension alone are useless. Uniting with
those who oppose infidelity will surely, with God's
blessing, help maintain the precious mission of
the Church.

These observations are not written in a spirit
of carping criticism. We believe they should be
considered and we believe much in the Church is
not for the glory of God. At the same time, if
criticism alone is offered, little that is good can
be accomplished. Let us all turn from man-made
programmes, expediency and the wisdom of man
and seek to project our activities, personal or
Church, on the plane which, under God's blessing
can do the most to glorify His name and bring a
lost world back to Him. — L.N.B.

Fixed Stars

There is the story of a Negro coachman who,
shortly before the Civil War, was taking his owner
through a rough stretch of country. Suddenly the
sky overhead was full of shooting stars. Terrified,
the coachman cried out, "oh, massa, the world's
caving in!" But the master calmly pointed to the
North Star. "That star isn't falling," he said,
"see how steady it is!"

As another year begins, it is reassuring to re-
member that amid the change and decay of our
human lot, there are fixed stars, unchanging truths,
by which every Christian may guide the frail bark
of his life and find his way unerringly to Heaven.

The fact that God is supreme over all is a fixed
star in the firmament of truth, by which the child
of God may assure himself that despite the up-
heaval of nations, the perfect will of God will not
fail of its accomplishment.

The truth that God is love, of which the cross
of Christ is the eternal proof and guarantee, will
enable the believer in Jesus to endure with patience
the buffetings of circumstance, and to recognize
that the hand that wields the rod of affliction
is the hand of his Father.

The assurance of personal salvation through
faith in Christ is a third fixed star which will
steady the heart and mind in the midst of all
that life can bring. What does it matter, though
the road be hard and steep, if only the road leads
Home? — The Soldier's Evangel.

Apr. 1943 THE SOUTHERN PRESBYTERIAN JOURNAL Page 7

Sovereignty And Freedom

(CONTINUED)
By Rev. Robert F. Gribble. D.D.*

The Sovereignty of God is not one of the his-
torical "Five Points of Calvinism." The matter
was not directly an issue during the Synod of
Dort, 1618, when the "Five Points" were the
battle-ground. Calvinists should remember that
their doctrinal system has, as has often been said,
"but one point: the Sovereignty of God." Cal-
vinistically speaking, this doctrine necessarily
carries along with it the Freedom of Man, as its
counterpart. It is doubtless true that when one
thinks of one of these, the other seems impossible;
but they are so far apart in one sense, — the for-
mer having proceeded East and the latter having
gone West, around the circle of truth, that in
another sense, they stand back to back! Their
theoretical divergence is matched by their prac-
tical cohesion. The lack of either would be fatal
to mankind, as I shall point out in another install-
ment. These are the Siamese twins of theology,
as of life: sever them and vitality is fled.

To state the problem here involved is to con-
fess its intricacy. What to do? Whereas some
would not hesitate to acknowledge its insolubility,
falling back on the limitations of human finitude,
others feel that in its more austere aspects, the
antipodes are so utterly unreasonable that there
is required of sensible people their repudiation
complete. The immediate obstacle to this position
is that the doctrines are Scriptural. And to resort
to the theory of a non-infallible Book is of no
avail; for the matter is not one of sporadic in-
trusion there, but of indelible infusion.

Happily the salvation of one's soul does not
depend on the solution of this or of any other
strictly theological problem. "The secret things
belong to the Lord our God; but the things which
are revealed belong to us and to our children
. . . that we may do them. And the Bible does
not state that if we solve and believe theological
enigmas we shall be saved. Salvation is in the
Lord Jesus Christ direct, even though we may
be unable to explain all about His character and
person. We trust Him, not Theology in the
abstract. Nonetheless Theology is vital in its
place. Many things are distasteful when unknown,
unexperienced. To change the figure, if these be
deep waters, it is in deep waters that one learns
to swim. Are the Calvinistic articles of the Faith
to be cast out because they are hard? It is on
hard articles that babies cut their teeth!

Were we forced to choose, and could choice
be made, Sovereignty would not be omitted, come
what may. Whatever might happen to Free
Agency in the deal, we could not worship a non-
Sovereign God. So far as He falls short of
Sovereignty, by so far does He fail of Deity. But
the Scriptures leave us in no doubt as to His
place in the universe and over it. He is sovereign
all right, believe it or not: and we are consciously
free, understand it or not. Pin that point down.
And inability to explain will not jeopardize either.
I repeat that nothing could be more calamitous
than to live in a world over which an all-Sovereign

God did not preside. Those who think otherwise
have drunk but "shallow draughts."

Yet men do exercise their freedom of thought
touching this thing. Even John Wesley (and who
does not thank God for him!) preached against
"that horrible decree of predestination," which he
termed "blasphemy," in a sermon on "Free Grace,"
— a reference taken from Dr. Rice's book pre-
viously referred to. There is no beating around
the bush here: it is a solar-plexus against
Sovereignty. I add that it would doubtless be
unchristian to take any delight in the thought
that this same Wesley commits himself to a tacit
Sovereignty, when in preaching on "Divine
Providence," he stresses not only a general but
a "particular Providence," which same, being
necessarily either accidental or determined, means
for any Christian an inevitably purposive Provi-
dence; and this in turn is not noticeably remote
from Foreordination, under which is concluded
Predestination! Whereat we remark, for those
who like Latin: "Quaque dignus dormitat Home-
rus." John Wesley's predicament I look upon not
so much as a confession of Arminianism's weak-
ness, as a tribute to Calvinism's ineluctability!
By way of amelioration let me add that Wesley
or any other non-Calvinist is as Calvinistic as
the father of Calvinism "when he prays and when
he sings." Witness: "Other refuge have I none.
Hangs my helpless Soul on Thee," and "Come
Almighty to deliver. Let us all Thy life receive."
Charles Wesley is hardly less Calvinistic here,
than is Toplady in "Rock of Ages"! (To even the
score, it might be added that even Presbyterians
sing: "A charge to Keep I have"!)

In the previous paper, of rather blanket nature,
the reader will recall that I said that the Theology
of Calvin suffers no whit more than the philosophy
of Spinoza in their common attitude towards the
two imponderables which constitute the subject
for discussion in this series. Many will care little
what the Spanish-Jewish-D u t c h Philosopher
thought. But remember that Spinoza is the lead-
ing exponent of that philosophical position whose
theological equivalent is called Sovereignty. And
it is of more than ordinary significance that the
Pantheistic Monist labelled his greatest dissertation
"Ethics," which, along with freedom, would seem
to be irreconcilable with, if not impossible in, a
universe of absolutely inflexible determinism. Can
a Calvinist then be charged with folly or stupidity
in clinging to both Sovereignty and Free Agency,
when so soundly re-inforced by philosophy? I
mean, of course, arguing on merely human prin-
ciples. If a Rationalist swallows both, why may
not a Christian?

It is true that Pantheism provides methoas of
wriggling out of the dilemma, which Calvinism
cannot abide. But it should not be forgotten that
despite Spinoza's attempts at a synthesis of the
antithesis (as for example, in limiting his de-
termism to means, and excluding it from ends,
and his holding that man is himself a part of
the All-in-one and the One-in-all, and is therefore
merged in a universe having no purpose or ulti-

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THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

mate meaning), he nevertheless confesses more
than once his inability in the face of the great
problem. Skim through his "Ethics" and see for
yourself. A Philosopher claims inalienable right
to paradox! He strains out many gnats: a camel
he swallows at a gulp! I forbear more.

In this article I ask particularly: Can we ac-
cept a matter which we cannot understand? The
question persists: "How can those things be?" I
assume the position that lack of understanding is
no argument against truth: a thing can be true
without our being able to comprehend it. Nor is
this statement to be taken as rationalization, —
the "high-brow" term for "excuse," on account
of failure to make good a promise. But do let it
be said, in quotation marks: "No difficulty con-
cerning any fact, can invalidate that fact." It is
true that no determinist, (one who believes in a
unified system, in which all is ordered, "according
to plan,") whether from Calvin, to Lincoln, to
Mr. Einstein, is consciously handicapped by a
philosophy which includes antinomies. Many a
person I am sure, lives in direct benefit of a
creed which may be actually indefensible before
the public judgment-seat, — not that benefit in-
volves rectitude, necessarily. And — parallel in
principle, we accept, without comprehension, the
processes of metabolism, eating food just the
same. So, with regard to electricity, gravity, the
earth's rotation, — ours is the benefit, notwith-
standing our nescience.

Therefore at the risk of getting beyond our
depth, let me bring to focus, in this presentation,
further data geared to secular circles, before
turning later to the one source of authority for
the Christian. What I mean is that it may possibly
be shown by reason that there is freedom even
in a determined world. We already know it to be
true in experience. What can we say of it, the-
oretically?

Sovereignty, whether in Theology or in Phi-
losophy, involves necessity: does it debar free-
dom? We must acknowledge that reason is not
absolute. A matter may then be incomprehensible
to reason without being contra reason. Some time
back I picked up a half-century old copy of the
Bibliotheca Sacra which contained a most interest-
ing article on the matter of Freedom, from which
I take a quotation: "Divine fore knowledge does
not contradict reason, i.e., a finite will can be
free to choose one or another of two motives, and
yet its determinations be so fore known by God
that His course is known to Him from eternity,
and is consequently a unity to Him, and unlimited
except as He limits Himself. How He has limited
Himself, — the finite being not thereby determined
(compelled), reason cannot conceive, because in
attempting it, reason is obliged to construct Him
(whence by the very construction, it is not He,
but a mere construction of reason), and determine
all His knowledge according to its own, which it
cannot know to be absolute . . . Such assumption
although incomprehensible, is not contradictory to
reason, and therefore can be a rational object of
belief."

We understand that God is independent of
time: all things to Him are an eternal now. In
similar vein, God cognizes all things immediately,
whereas we, with our relative knowledge, appre-

hend phenomena in succession. Both time and
space are concessions to human limitations. Our
knowledge, proceding from particulars, synthesizes
a unity; absolute knowledge proceeds in reverse
of this, going from a unity to analyze particulars.
(So, in effect Bib. Sac.) Again, "Absolute knowl-
edge, conditioning reason, is free from the con-
ditions which it applies to reason. It proceeds in
the opposite direction. Reason can know only by
synthesis, by moments of determination in time:
hence it cannot know a period [that is, here,
prior to experience (R.F.G.)] whether or not a
contingent event will occur at a determinate time.
. . . But absolute knowledge, without any limi-
tations of time or of space, intuits the event en-
tirely a priori." This is but to admit that the two
kinds of knowledge are the "same in result, but
different in process." And it is entirely possible
for us to see that whereas the higher is incom-
prehensible to the lower, there is no necessary
conflict between them. As an illustration of this,
the defender of Freedom tells the story of the
professor, in calculus, who may know the whole,
and thus express results which the pupils may not
be able to comprehend, in which case the pupil
cannot know whether the results are contrary to
reason or not, but can ascertain this only by
making syntheses in time. Failure to see such
possible distinction may readily be the ground for
the charge that Divine foreknowledge is contra-
dictory to reason. Again, "A priori, reason can
affirm only ignorance of a fact: it can become
contradictory to that reason only a posteriori
(i.e. through experience (R.F.G.)). So, that neces-
sity which is involved in Absolute Unity does
not perforce preclude freedom. We do not know
enough to deny it.

Is it not possible that we are in error in setting
the necessary over against the free (or con-
tingent) ? May not freedom be simply necessity
viewed from the limited standpoint of man? How
can we know that they are hostile? And if they
were, then "God would know Himself freely but
not necessarily, which would drive the wedge
of chance into the Divine Nature." (So, Dunham,
in "Freedom and Purpose, p. 30). God who created
human nature, knows therefore its acts, which
can be free actions only as they are in harmony
with its true self. A free man is not free because
he is under no law, but because he is under the
laws of his being: from pagan to Christian, free-
dom is law-observance. Or again, if God made
humanity, and if, and as, God provides the cir-
cumstances under which that humanity will in-
evitably react in a certain fashion, it is the same
as saying that God foreordained that reaction.
Such foreordination is freedom by another name.
And in no sense does it limit our freedom. We are
consciously free moral agents. To this the Scrip-
tures speak much. I cite but one instance: "All
that the Father hath given Me shall come unto
Me; and him that cometh to me I will in no wise
cast out." The latter half is freedom; the former
is necessity: they coalesce! God would not make
a bona fide offer of salvation if we were not
free to take it: He could not redeem us if He
were not Sovereign in salvation! To be continued.

*Professor in Austin Presbyterian Theological
Seminary, Austin, Tex.

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

THE SUPREME IF'

By Rev. Samuel McP. Glasgow. D.D.*

"If Christ be not raised." I. Cor. 15:17.

Paul is fronted with the desolation of the su-
preme "If". If the moulding dust of the Galilean
peasant, named Jesus, is still in the rock-hewn
tomb of Joseph of Arimathea there is more
buried there than the Son of Mary. If Christ be
not risen, life is left to beat out its helplessness
on the barren shores of doubt and darkness and
despair. We are indeed without hope because with-
out God in the world.

Here are implications staggering. Their stark
blackness stares Paul in the face. He looks level
eyed into them, one after another, but he does
not blink them.

Introducing this supreme "If," Paul redefines
his Gospel briefly and sharply, emphasizing its
cardinal features. Christ died for our sins. He
was buried. He rose again the third day. He was
seen. Marking the words upon which the hope
of millions rest — Christ "died," "buried," "rose,"
"seen," — then Paul calls the witness. For their
testimony is to bulwark the hope of all genera-
tions to come. Peter saw Him. Peter, who had
denied Him. Cephas, self-confident and boastful,
relentlessly rejecting Christ's gentle but clear
warning. Peter, the man with the burning tears
in the High Priest's courtyard. Peter, the wide-
eyed disciple who stood before the empty tomb.
He not only saw the clothes in perfect com-
posure, themselves a witness to the resurrection,
but he also saw that face that he could never
forget that turned and looked upon him as he
swore heavy oaths that he knew Him not on the
night of His trial. He saw that face as he stood
in the early morning by the seaside while the
other disciples were bringing the heavily loaded
net to shore. Peter saw Him. Then the twelve.
And then at one time five hundred brethren felt
the awe of Christ in His resurrected body and
glory. Later James saw Him, and all the Apostles,
and last of all, says Paul, I saw Him myself. "I
am the least of the apostles that am not meet to
be called an apostle because I persecuted the
church of God."

Paul's hand of faith is feeling for the fact of
the resurrection. He knows he must lay hold
thereupon or in his soul there will be futility and
frustration and a dimming hope. As he fronts
this supreme "If" and its implications, one by
one he pictures the darkness that must settle
upon the race if the resurrection is only a pious
myth.

The preaching of the Gospel instead of being
the "good tidings of great joy" is only a delusion.
It has no resident rooting in fact. It is a vain
thing, void of power in human experience.

If Christ be not risen, says Paul, we are false
witnesses. We are declaring something as from
God which God has never done; and faith can
not rest upon falsehood.

Therefore, says Paul, that trust which you
have reposed in Jesus is a vain deception, with-
out meaning or power unless we are assured
of the resurrection.

Yea, says Paul, you are still in your sins, that
crushing load has never been loosened and rolled
forever into the sepulchre unless out of that
sepulchre has come the living Christ forevermore
vibrant. There is not enough room in that tomb
for our sins and a dead Saviour.

And our dead — those whom we have loved long
since and lost "a little while" — no, not "a little
while." They are gone forever. The sting of death
is still fatal and the triumph of the grave is com-
plete. Self-deceived are we and of all men most
miserable, most to be pitied. We have hazarded
all and lost unless the resurrection is confirmed.

Pausing here at the end of the dark, fatal issues
of the supreme "If"; Paul reaches forth and
lays hold upon the fact, the rock-fact, the ac-
complished, substantial, verified fact of the resur-
rection— "Now is Christ risen from the dead."

All the Old Testament moves swiftly and in
orderly procedure toward the coming Messiah
and His endless reign. So, even the Record of
God's dealing with Israel in the days before
Christ's coming is meaningless confusion unless
undergirded by His resurrection and eternal reign.

Christ was conscious of the certainty of His
resurrection and in all the Gospels whenever He
speaks of His coming passion and suffering. He
always steps forward through the three dark days
of the tomb and declares that on that third day
the resurrection. "I have power to lay my life
down," declares Christ, "and I have power to
take it again."

No marvel, therefore, that the resurrection was
the consuming theme, from Pentacost on, with
the disciples and with the great apostle to the
Gentiles: "Jesus Christ, our Lord . . . was . . .
declared to be the Son of God with power ac-
cording to the spirit of holiness by the resur-
rection from the dead."

They never lost the tonic charm, the beauty,
the comfort of having a Living Lord and there-
fore as they pressed the path they were Chris-
tians of the burning heart. Their zeal and dedi-
cation thus foundationed knew no bounds and
the spread of the Gospel of this slain Lamb, and
now Living Lord, moved with strange swiftness
and impact across the Roman Empire.

There is much more to bulwark the resurrection,
that our faith may be rested and triumphant.
There was the empty tomb, with the untouched,
unchanged graveclothes, still bearing the shape
of that beloved body. The inexplicable change that
has taken place in the disciples adds its voice
to the witnesses to the resurrection. They did
not expect Him to rise. They, with the women,
were preparing spices for a dead body and when
they first heard the news they declared it but
idle tales. Yes, they were transformed by the
fact, and they gladly hazarded their lives to pro-
claim the Gospel resting upon the resurrection.

The Church of Christ for over nineteen centuries
has gone forth conquering and to conquer. Over
five hundred million living witnesses bulwarking
civilization and the blessings of freedom among
all peoples are carrying forward the divine pro-
gram of missions among every nation. Such a
church is not founded on fraud or built on false-
hood.

Paul, in the succeeding verses of I Corinthians
15, moves through the mystery of death into
the experience of eternal life, declaring, 'we shall
all be changed. The dead shall be raised incor-
ruptible, this mortal shall put on immortality,
death is swallowed up in victory'. "Therefore, my
beloved brethren, be ye steadfast, unmovable,
always abounding in the work of the Lord for
as much as ye know that your labor is not in
vain in the Lord."

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THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

The Seed Is The Word Of God

(Luke 8:11)
By Rev. Wm. C. Robinson. D.D.

This is our Lord's own interpretation of the
celebrated parable of the sower. On the face of
it, this parable lays upon us the duty of earnest,
faithful labor in scattering the seed — preaching
the Word. No doubt some will fall upon stony
grounds, some among the tares, and some on
the paths; nevertheless some will fall in fallow
ground and springing up bear good fruit. There-
fore, in the morning sow thy seed, and in the
evening withhold not thine hand: for thou knowest
not whether shall prosper, either this or that, or
whether they both shall be alike good. Except a
com of wheat fall into the ground and die it
abideth alone, but if it fall into the ground and
die it bringing forth fruit. The best way to hold
fast the faith is to hold it forth! There is that
scattereth, and yet increaseth; and there is that
withholdeth more than is meet, but it tendeth to
poverty.

There are many comments in the epistles sup-
porting this elemental Gospel reasoning: The
same Lord is rich unto all that call upon Him,
For whosoever shall call upon the name of the
Lord shall be saved. How then shall they call on
him in whom they have not believed? and how
shall they believe in him of whom they have
not heard? and how shall they hear without a
preacher? And how shall they preach except they
be sent? It pleases God by the foolishness of
preaching to save them that believe. Faith cometh
by hearing and hearing by the Word of Christ.
Christians receive with meekness the engrafted
Word, which is able to save their souls, and so
are begotten again not of corruptible seed, but
of incorruptible by the Word of God, that is,
by the Word of the Gospel. The one thing need-
ful is for Mary to sit at Jesus' feet and to hear
His Word. Our Lord's final commission to His
disciples is that they bear witness to Him, that
they teach all things whatsoever He has com-
manded them. As the Apostle Paul passes off the
scene his mantle falls upon men like Timothy
with the solemn charge: Preach the Word. The
Word of His grace is able to build you up and
give you an inheritance among those that are
sanctified.

In these and like passages our Lord and His
authorized Apostles do not hesitate to attribute
to the Word, as the instrument of His grace, that
which the Holy Spirit does through the Word.
Paul insists that his preaching of the Word of
the Cross in Corinth was not with the wisdom
of men, but in demonstration of the Spirit and
of power. The Galatians received the Spirit by
the hearing of faith, as the Apostle portrayed to
them Christ crucified. Our Gospel came unto the
Thessalonians not in Word only, but also in
power and in the Holy Ghost and in inuch assur-
ance, for they received the apostolic message as
the Word of God which also worketh in them
that believe. In other words the Word and the
Spirit go together, where the Word is faithfully
preached and taught there the Spirit is present
working faith in the hearts of the hearers. Conse-
quently the more vigorously and widely the Word
is preached the more souls are reached for
Christ.

Now a series of studies of the work of various

synods and the large churches made by the De-
partment of Country Church and Sunday School
Extension is proving this Scriptural teaching by
an inductive process. Dr. H. W. McLaughlin is
able to show from the Sunday School member-
ship what will be the spiritual birthrate of a
synod over a five-year period. This birthrate is in
direct proportion to the number of people reached
with the teaching and preaching of the Word.

As a student of historical theology I would
like to say that this teaching of the Word and
of inductive research is the historical doctrine
of the Calvinistic or Presbyterian faith. Some
of our people have been so anxious to differenti-
ate their thinking from Lutherianism that they
have tended to lapse into Zwinglianism under the
mistaken impression that Calvin was closer to
Zwingli. For those who read the lessons of
Providence it is significant that Lutheranism has
had a goodly history, while Zwinglianism was
swallowed up in Calvinism which differs at this
point from Zwingli.

The truth is that Calvin is Luther's greatest
disciple, and the pity of history is that Luther
was unable to understand this fact. Luther said
that the Holy Ghost opened to him the meaning
of the great Gospel text, Romans 1:16-18, in
the Back Tower at Wittenberg, and that "where
Christ sat not at the right hand of God, and
poured not forth His Spirit, the Christian faith
could not exist." Luther held to predestination
as earnestly as any Augustinian, but Staupitz
had wisely advised him to find himself first in
the wounds of Christ and then election would be
inexpressibly sweet to him. Similarly, Calvin tells
us not to contemplate election in ourselves or
even in God, the Father, apart from Christ,
but in Christ. Luther linked the electing grace
of God in its historical action with the means of
grace, the Word and the sacraments; Zwingli
separated the determinism of an abstract. Deity,
working His will by His Spirit, from the Word,
and went so far as to list many distinguished
pagans in the roll of Christian saints.

Calvin follows Luther rather than Zwingli,
teaching that God has established "a mutual con-
nection" and "an inviolable union" between the
Word and the Spirit, thus:

"The Word is the instrument by which the
Lord dispenses to believers the illumination of
His Spirit." "The Word will never again credit
in the hearts of men, till it be confirmed by the
internal testimony of the Spirit." For, "the Lord
hath established a kind of mutual connection
between the certainty of His Word and His
Spirit; so that our minds are filled with a solid
reverence for the Word, when by the light of
the Spirit we are enabled therein to behold the
divine countenance; and on the other hand, with-
out the least fear of mistake, we gladly receive
the Spirit when we recognize Him in His image,
that is, in the Word." At one and the same time
Calvin teaches, "That alone is true faith which
the Spirit of God seals in our heart," and "the
same Divine Word is the foundation by which
faith is sustained and supported, and from which
it cannot be moved without an immediate down-
fall. Take away the Word and there will be no

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THE SOUTHERN PRESBYTERIAN JOURNAL

Page 11

faith left." "Faith is used metonymically for the
Word." "The removal of the Word signifies the
departure of the Lord."

Further, this close connection between the
Word and the Spirit explains the success of the
Evangelical Arminian movement in spite of the
theological defects which Dr. John L. Girardeau
properly pointed out in lectures delivered in the
First Presbyterian Church of Columbia (Calvin-
ism and Evangelical Arminianism) . In other
words, in spite of these intellectual slips, the
Wesleys took with tremendous seriousness the
command of the Lord to preach the Word. And
a Methodist who bows his will to Christ and
zealously seeks to obey his command to sow the
seed is coming nearer recognizing the sovereignty
of God than is a thinker who may have a more
accurate intellectual grasp of the system of Bible
truth, but is either too lazy or too much pre-
occupied with other things to preach the Word.
The Wesleyans preached the Gospel and taught
the Word in their classes, and God accompanied
their preaching and teaching with the power of
the Spirit. About the only minister among us
who showed a like zeal was Brother Bryan of
Birmingham who preached over thirty times each
week and died lamenting there were still so many
people unreached for Christ.

According to Calvinistic doctrine the Holy
Spirit is present accompanying the administration
of the bread and the cup, so that these elements
properly administered became the seal of the
fact that the Spirit is feeding the hearts and
souls of believers with the life of Christ. But we
also teach that the Word is more important even
than the sacraments. Therefore, we cannot logically
hold a lower doctrine of the presence of the
Spirit accompanying the Word than we do of the
Spirit accompanying the sacrament. When the
Word is faithfully preached from its true theme
and center, God reconciling the world unto Him-
self in Christ, there the Spiirt is present, as He
was with the like preaching of Paul in Corinth,
Galatia and Thessalonica. And the Holy Spirit
is present in a power to enable sinners to do
what they otherwise could not do, that is, believe
on the Lord Jesus Christ and repent of their sins.

Our Lord told Nicodemus, "Ye must be born
again," and insisted that no man could come

unto Him except the Father draw him. The Apostle
reminds us that we were dead in trespasses and
sins and that the natural man receiveth not the
things of the Spirit for they are foolishness to
him. Luther has put the same thought into his
Child's Catechism, "I believe that I cannot believe
in Jesus Christ, my Lord, or come to Him of my
own reason or power, but the Holy Ghost has
called me through the Gospel." Of himself the
sinner cannot, but where the Gospel is preached
there the Holy Spirit is present to enable him to
do what of himself he can not do. In the story
of the paralytic let down through the roof, we
read that as He was teaching, the power of the
Lord was with Him to heal. Our Lord Jesus did
not hesitate to command the man with a withered
hand to do the very thing he of himself could not
do: Stretch forth thy hand. And He has com-
missioned us to command sinners to do what in
themselves they cannot do: Repent and believe
the Gospel.

Only we ought to issue that command as am-
bassadoi-s of Christ. When we only preach our
own word, or the words of some popular speaker,
they are without power. But when we preach as
faithful ambassadors of Christ, proclaiming Him
from His own Word, that Word is with power
to save. Accordingly when we do preach that
Word faithfully we ought to expect and seek to
reap the harvest. No doubt the full harvest is
the end of the world. But we ought to preach
believing that the Spirit is present using the
instrument of His own forging, the Word, for the
conviction and conversion of sinners, and the
comfort and upbuilding of the saints. Holding
our own God-given heritage of truth let us be
more diligent in scattering the seed and in press-
ing home the invitation to confess Christ. As the
Word is preached the Spirit is present working
faith in the hearts of the hearers. Let us depend
on His presence and power and call men to con-
fess the faith He implants. Under the blessing of
the Spirit such is the power of the Word that it
gives being to what it gives expression, it calls
things that are not, and being called they begin
to be. God has promised that His Word shall not
return unto Him void, but shall accomplish that
which He pleases and prosper in the thing where-
to He sends it. For no word from God shall be
void of power.

Baptism

By John Scott Johnson, Ph.D.*

BURIED BY (OR IN) BAPTISM
The fifth support (or "prop") of the immersion
idea of baptism is the expression "buried by (or
in) baptism." There are only two places in the
Bible where this expression occurs — Rom. 6:4 and
Col. 2:12. Neither place records buried by (or in)
baptism in water, and one definitely states "buried
. . . by baptism into death."

It is not difficult to prove by the Bible many
things far removed from Bible truths if words
or phrases are separated from their connection.
For example, would you have Bible authority for
suicide in a hurry? "Judas . . . hanged himself"
(Matt. 27:3-5). "Do thou likewise" (Luke 10:37).
"That thou doest, do quickly" (John 13:27).

To show the connection, the setting, of "buried
by (or in) baptism" in the Bible, a few verses
from each chapter are quoted:

Rom. 6:1-6:

1. "What shall we .say then? Shall we continue
in sin that grace may abound? God forbid.

2. How shall we that are dead in sin, live any
longer therein?

3. Know ye not, that so many of us as were
baptized into Jesus Christ, were baptized into
His death?

4. Therefore, we are buried with Him by bap-
tism into death; that like as Christ was raised
up from the dead by the glory of the Father,
even so we also should walk in newness of life.

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THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

5. For if we have been planted together in the
likeness of His death, we shall be also in the
likeness of His resurrection.

6. Knowing this, that our old man is crucified
with Him, that the body of sin might be destroyed,
that henceforth we should not serve sin.

Col. 2:10-14:

10. "And ye are complete in Him, Who is the
Head of all principality and power:

11. In Whom also ye are circumcised with the
circumcision made without hands, in putting off
the body of the sins of the flesh by the circum-
cision of Christ;

12. Buried with Him in baptism, wherein also
ye are risen with Him through the faith of
the operation of God, Who hath raised Him from
the dead.

13. And you, being dead in your sins and the
uncircumcision of your flesh, hath He quickened
together with Him, having forgiven you all tres-

14. Blotting out the handwriting of ordinances
that were against us, which was contrary to us,
nailing it to His cross."

Examining these passages along four lines
shows that they have nothing to do with im-
mersion :

I. The omission of the word "water" from both
passages;

II. Some words and phrases of passages;

III. The meaning of the passages;

IV. "Buried by (or in) baptism" is an assui--
ance, not a command.

I. The Omission Of The Word 'Water.'

One of the claims of Immersionists is that to
valid baptism "much water" is necessary (see the
article of this series in the March issue of the
Southern Presbyterian Journal). But in neither
Romans 6 nor Colossians 2 is there a drop of
water. Not only is water not mentioned in either
passage, but the meaning of both passages is out-
raged by lugging it in as will be seen in examining
the meaning of the passages, section III, herein.

A Baptist preacher said that it was not neces-
sary to mention water in these passages. "Not
necessary?" A doctrine that a great denomination
stresses and rings changes on and glories in and
flaunts in the face of the whole Christian world,
not need any proof-text? As this doctrine ("buried
by water baptism") stands, it is based on two
passages of Scripture which omit not only the
word water, but also all related expressions which
could have suggested water baptism to a Jew!

If the word "water" was not necessary there,
then Immersionists surely have some other Scrip-
ture which sets forth this doctrine ("buried by
water baptism") unmistakably and inescapably,
and the passages cited are illustrative or addi-
tional. All right. Brethren, please produce such
Scripture. Otherwise, you are like the people in
a place of Maryland who call their town "Quince
Orchard" because, it was said, there were no
quinc€s there.

And perhaps you ignore "into death," and base
your doctrine on the abbreviated expression
"buried by baptism." That was how the good old
lady proved everybody is to be saved. "Why,"
she said, "doesn't the Bibl« say that those that
believe are to be saved, and those that believe
not?"

In order to illustrate his point, the same Baptist
preacher said: "If I were to tell my son that I
was going to baptize someone, I should not have

to tell him that I should use water." Of course
not, for his baptisms are always and only with
water. But the Lord Jesus never baptized with
water.

("Jesus Himself baptized not, but His dis-
ciples"— John 4:2), and the whole teaching of
Rom. 6:1-11 and Col. 2:2-15 (so far as it deals
with any baptism) deals with the real baptism —
that with the Spirit — and not with its symbol,
that with water.

Therefore, since there is no employment of the
word "water" in these passages, since the whole
context excludes water baptism because of its
manifest insufficiency to accomplish the matters
set forth, and since water baptism is by the
Holy Spirit given a subordinate place in the prac-
tice of the Apostles (I. Cor. 1:17; "Christ sent
me not to baptize, but to preach the Gospel,") not
only is the absence of the word "water" from
these passages in Romans and Colossians evidently
intentional by the Holy Spiirt, but the reading of
it into them would seem to be an attempt to cor-
rect a supposed omission by the omniscient God.
11. Some Words And Phrases
Of The Passages.

The baptism in Romans 6 is "into Jesus Christ"
(Rom. 6:3), not into the Name of Jesus Christ as
in water baptism.

The baptism is definitely stated to be that "into
His death" and "into death" (Rom. 6:3, 4). Im-
mersion in water is never expected to be a baptism
into death.

Moreover, there is no assured evidence available
that Paul (who wrote both passages) or any other
Jew of that time, knew anything of immersion.
It is stated that Jews in those days immersed
proselytes, but this statement lacks historical
proof. God told Moses how to receive proselytes
(it was by circumcision — "When a stranger . . .
will keep the passover ... let all his males be
circumcised". — Ex. 12:48), and there is no suf-
ficient historical evidence that the Jews in Christ's
time added anything to God's directions.

But it may be said: "Water baptism is only
a symbol, and immersion is the only mode that
has any approach to the death, burial, and resur-
rection of the Lord Jesus which are referred
to in these passages." Water baptism, as was seen
in the second article of this series (November
issue of the Southern Presbyterian Journal) is a
type of the baptism with the Holy Spirit Who is
the life-giving Spirit. Every mention in the Bible
of the baptism with the Holy Spirit is in con-
nection with life — the "abundant life" of John
10:10. It would be passing strange if God in-
tended water baptism to symbolize the death,
burial, and resuri-ection of Jesus Christ, and to
symbolize all three not as they were accom-
plished 1900 years ago, but only by a poor imi-
tation of a burial in a grave (such as immersion
is).

If God had intended this significance in water
baptism, would He not have said so, here or else-
where, and not have left the idea to be guessed
at from two isolated expressions? Not only is
there no preparation in the Old Testament or
the New for such a theory of the significance of
water baptism, but every clearly manifested con-
nection of water baptism is with life and not
with death.

Circumstances Of The Death, Burial, And
Resurrection Of Jesus Christ.

The actual circumstances of these experiences

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 13

of our Lord had no resemblance to immersion.
Immersion is not even an approach to any of
these as they were accomplished actually.

The death of Jesus Christ was on the Cross.
Immersion does not symbolize that death. Was
it by inadvertence, mistake, that the Holy Spirit
had Paul include that word (death) in Rom. 6:4?

The burial of Jesus Christ was as if His body
had been put into a room and the door closed.
Immersion in no respect symbolizes such a burial.
It only remotely approximates the burial in a
grave, when a body is lowered into a 3x8 hole
dug into the earth and other earth not closing
over it as in immersion, but covering it by de-
scending as in sprinkling or pouring.

The resurrection of Jesus Christ was the "opera-
tion of God" (Col. 2:12) "by the glory of the
Father" (Rom. 6:4) — the resurrected body of
the Savior passing through the undisturbed,
wound, linen cloth. Would anyone say this mys-
terious, glorious manifestation of God's power is
even suggestively approximated (of course not
represented) by the raising of a dripping, dis-
heaveled body after immersion? As the Holy
Spirit through Paul would say, "God forbid!"

Is it not clear that immersion has no similar-
ity, as a matter of fact, to the death nor the
burial nor the resurrection of the Lord Jesus,
as they were accomplished? That the Holy Spirit
inspired these expressions "buried with Him by
baptism into death," "buried with Him by bap-
tism," in remote likeness to a method of burying
which was not followed in the case of the Savior
and when there is absolutely no other corroborat-
ing Scripture, is an assumption which seems to
come very near a "show of wisdorft in will-
worship" (Col. 2:23).

III. The Meaning Of The Passage.

Even a casual inspection reveals that these
passages deal with the way to get rid of sin and
with the results in the life of the one who has
been made a new creature in Christ Jesus. Rom.
6:1-3 imply that a saved one is dead to sin
through the death of the Lord Jesus, baptism
into the Christ having baptized him into Christ's
death. This is not done through water baptism.

So verses 4-6 set forth results in the life of
one who has been baptized into the death of
Jesus Christ. He walks "in newness of life," no
longer serving sin. These results are not possibly
due to water baptism but to the Spirit's destruc-
tion of the body of sin — to the power of the im-
planted resurrection life of the crucified Savior.

In the same way. Col. 2:10-14, setting forth
the "circumcision made without hands," and the
"putting off . . . the sins of the flesh," show "the
operation of God," not the raising of a body
after immersion. And the quickening (making
alive) and the forgiveness of sins have no re-
lation to a mere baptism with water.

If it is asked if water baptism does not typify
the work of the Holy Spirit, the answer is "yes,"
but Immersionists do not always admit it. Such
an admission necessarily carries with it an ac-
ceptance of the Bible expressions about the mode
of baptism with the Holy Spirit ("fell upon,"
"came upon," "poured out," "shed forth,"
"sprinkling of the blood of Jesus" — I. Pet. 1 :2,
etc.), which give a picture entirely different
from immersion. Such Bible expressions of the
baptism with the Holy Spirit show that the mean-
ing of "buried with" the Lord Jesus "by baptism
into death" is not a watery grave, but rather a

spiritual transaction, a separation unto Him to
walk with Him in newness of life.

Bishop William R. Nicholson has well said:
"The baptism by the Holy Spirit is the ruling
baptism of the New Testament and is always
to be understood except where the language
of the context makes evident the contrary." The
meaning of both passages, Romans 6 and Colos-
sians 2, surely makes evident that the baptism
with the Holy Spirit is that referred to.

IV. 'Buried By (Or In) Baptism' Is An
Assurance Not A Command.

Rom. 6:4 and Col. 2:12 are not worded as
commands and are evidently not intended as
commands. The Great Commission is in positive
terms; "Go . . . teach . . . baptize." Repentance
is enjoined by the command. "Repent." We must
have some part in the infilling of the Spirit, for
we are told: "Be filled with the Spirit" (Eph.
5:18).

We are never told to regenerate ourselves;
the Bible language on regeneration is: "Except
one be born anew," and "except one be born of
water and the Spirit" (John 3:3, 5). (As gen-
erally understood, this "water" refers to the
"Word," as is shown by Eph. 5:26: "the wash-
ing of water by the Word.")

We are commanded to be baptized with water
("be baptized, every one of you" — Acts 2:38),
but never to be baptized with the Holy Spirit.
The Bible language about the latter is: "Ye
shall be baptized with the Holy Spirit" (Acts
1:5); "Ye shall receive the gift of the Holy
Spirit" (Acts 2:38).

The verses under consideration in Romans
6 and Colossians 2 and their context set forth
two ideas: 1. Certain things which have been
done for us or are to be done for us; 2. Certain
consequences which follow in our experiences —
certain behavior which results from the things
done; for example: "We also might walk in new-
ness of life," "we should no longer be in bondage
to sin," etc.

Some of the things done for us are: "Baptized
into Christ Jesus," "baptized into His death,"
"buried with Him by baptism into death," "united
with Him," etc., in Romans 6; and in Colossians
2, "in Him ye are made full," "circumcised with
a circumcision not made with hands," "buried
with Him in baptism," etc.

Being "buried with" Christ "in baptism" is
no more a human performance than is being
born anew a human performance. Both of these
operations are works of the Holy Spirit. "Buried
by baptism" in Rom. 6:4 and Col. 2:12 is not
a command but an assurance of something the
Holy Spirit does for us and to us. How He
does it and when, we are not told. But it is not
for us to do.

The Bible Nowhere Requires Symbol
Of Burial With Our Lord.

There is no command in Rom. 6 or Col. 2 or
anywhere else in the Bible to be immersed in
water or to do anything else to symbolize that
part of the Holy Spirit's work in which the
believer is buried with Christ by baptism into
death. But the attempt is made by Immersionists
to represent such part of the Holy Spirit's work
by a mode of water baptism which (1) has no
likeness to the burial of Jesus Christ, (2) is not
prepared for in a single type of the Old Testa-
ment, and (3) is a departure from every Bible
instance of baptism, water or otherwise, of the

Page 14

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

fine fan"
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irife,

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fear ago

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ipersonal

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it was n
and that
kim to <
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per

mode of administering which descriptive details
are given.

This attempt would seem to be certainly no
better than other things which are condemned
in Col. 2:23 as having "indeed a show of wisdom
in will-worship, and humility, and severity to the
body, but are not of any value against the in-
dulgence of the flesh" (A.S.V.) Indeed, some
Immersionists even claim (and this is one of the
evil effects of this unscriptural doctrine) that
their mode of baptism has "value against the
indulgence of the flesh."

Some well-intentioned people have been heard
making certain guttural sounds as if to give voice
to the Holy Spirit's "groanings which cannot be
uttered" (Rom. 8:26). Is that any more "will-
worship" than the attempt, without any Scrip-
tural command, to simulate by immersion the
Holy Spirit's work of burying a believer with

Christ by baptism into death?

Author's Request: Some readers of the South-
ern Presbyterian Journal have expressed a desire
to have the series on Baptism in tract form. It
is hoped that this may be done soon. If yon
would want one copy or more (Dr. Henry B.
Dendy, the Editor of the Journal, says he wants
one for every family in his Church), will you
please use a postal card to advise the author,
1822 Broad St., Augusta, Ga., how many copies
you could use? The cost will not be much, and
the rate will be lower in quantities. I thank you.
I should like at this time also to thank those
readers who have kindly written to the Journal
or the author good words of commendations and
suggestion about the series. — J. S. J.

* Pastor of Sibley Presbyterian Church, Au-
gusta, Ga.

Experiences In Personal Evangelism

By Rev. C. T. CaldweU. D.D.*

These experiences represent what is going on generally in many of our churches. They are reaching out
after vien. They do not have the same method. Their methods of approach are varied. Not all would
succeed with any one way. It suggests fishing. Any method requires wisdom and prayer and patience and
passion. "Meetings" are still used by many, but the unconverted do not attend church as they did about
twenty-five years ago. We must find them in the highways of life. This was our Lord's most effective
ivay. What a blessed experience it is to sit down with the unconverted and tell them of the blessedness of
surrendering to Jesus Christ. When I began my ministry I made a list of all the unconverted ivho were
related to our membership and prayed for their conversion every day until they were saved or died or
moved away. What a joy to put one of these names up in the list of the saved. I think I have never
missed praying for these every night unless I was too sick to pray. Those names have been my breast-

—C. T. Caldwell.
from him. During a meeting we were using a de-
cision card. I went to his office one day and
found him checking his tax rolls using a red
pencil. Without saying a word I laid before him
one of the decision cards. As he read it through

plate to bear them to the throne of grace.

Experiences In Soul-Winning

1. The churches of recently

planned and carried through a union meeting. Just
a few days before the meeting opened, one of our
daily papers which has always pandered to the
more worldly element, came out with a scathing
editorial, ridiculing revivals and evangelists, and,
using quotation marks in this way, expressed the
opinion that many "souls" would have to be
"saved" to justify the expense. It developed that
it was written by a young reporter and heartily
approved by the editor of the paper. When the
meeting opened this young man was assigned to
cover the services for that paper. He became
known to the workers and was made a subject
of earnest and continuous prayer through the
meeting. About mid-way in the meeting he dis-
continued his relationship to that paper, but kept
coming to the meetings. On the last night he came
forward with a clear profession of faith, rejoic-
ing in being one of the "saved souls" at which
he had sneered. He was put on the editorial staff
of the other paper here which is strongly Chris-
tian, and prepared the special edition which was
gotten out in commemoration of the meeting.

2. In my congregation was a cousin of yours.
Her husband was one of my best friends, but I
had never been able to get a confession of faith

he slowly laid down his red pencil and picked
up the black one, and without looking up he
slowly and deliberately signed the card and ex-
tended his hand to me. The next Sunday he was
baptized and received into the church. I believe
the card affords a means of crystallizing a man's
convictions.

3. Sometime ago I was asked to go to the
liospital to see the brother of one of my mem-
bers. This man had been a heavy drinker and
had come to the end of his human tether, and
was ready to talk with anyone who could offer
help. He wanted help genuinely. He recognized
his need of Christ and we had a very profitable
conversation, although I could not at the time
bring him to a definite decision. I had a prayer
with him and left. He began coming fairly regu-
larly to our services. In two or three months he
sent for me and I found him in another hospital
in a desperate condition through drink. His wife
had said that she was through with him; his
friends had lost confidence in him and he was
about to lose his job. I talked with him again
and brought him to a partial decision but not a
complete surrender. With the help of one of the

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m Aor. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 15

fine families of the church he really found Christ.
After several months of going without liquor, his
wife, who had sued him for divorce, agreed to
reestablish the home. This happened about a
year ago and the home seems to be a very happy
one now. This man has become a very effective
personal worker and witness among men who
are victims of the drink habit. He has been the
means of rescuing his brother and wife who were
parated because of the same curse. He says that
it was my statement that he had my friendship
uj, and that I believed in him regardless that turned
^ i"' him to Christ. Never give a man up. Stay with
. ^ him. Pray with and for him God answers prayer
that persists.

The Auxiliary Birthday
Gift For 1943

By Rev. C. Darby Fulton. D.D.*

If the plans for the 1943 Auxiliary Birthday
Offering are realized, thousands of people in
Mexico will, for the first time, have a fair oppor-
tunity to read and understand the Christian mes-
sage for themselves — for the Birthday Gift this
year will go to provide a more adequate program
of Christian literature for Mexico.

Once more the Auxiliary has chosen its ob-
ective with fine judgment and understanding.
The timeliness of this appeal for Christian litera-
ture will be appreciated by all who are aware
of the new place of importance that the printed
word has assumed in the missionary strategy of
today. The world missionary conference which
met in Madras, India, in 1938, lifted Christian
literature into a position of central prominence
y amias an effective form of missionary work. Many
rei|Christian leaders are of the opinion that the
issionary enterprise of the future will find
tougl literature its strongest instrument of evangeli-
pickefzation.

Here are some of the special circumstances
that make this a matter of such importance to
our work in Mexico:

1. There has been in the past, and still is to-
day, a deplorable lack of Christian literature,
both in amount and in variety. Mexico ministers
are handicapped by the lack of the usual refer-
ence books and helps with which pastors in this
country can so easily equip themselves. A few
Mexican Christian leaders, who are able to under-
stand books in English, have had access to a
wider literature, but for the average Mexican
evangelical the available supply of books and
periodicals on Christian subjects has been exceed-
ngly small. There are several perfectly apparent
reasons for this shortage. To begin with, the
writing of books is not easy: it requires a certain
creative gift that not every missionary possesses,
it takes time, it presupposes a mastery of the
language and a thorough understanding of the
point of view of those who are to be the readers.
Moreover, in Mexico there has been a very high
rate of illiteracy in the population so that written
materials have until recently been limited in
)f th! their effectiveness as a medium of education.

Then, again, literature costs money, and our
Missions have not possessed the funds necessary
for the development of a really adequate Christian
literature program.

2. The reading public in Mexico is now grow-
ing with amazing rapidity. With the remarkable
development of the Mexican public-school system
in the past few years, there has come a
great tipsurge of literary inquisitiveness and
hunger. Many new thousands of people in Mexico
are developing the reading habit. Literature takes
on a new importance. The ever-widening circle of
reading people gives the Christian message a new
channel of interpretation through the printed
page.

3. An adequate program of Christian literature
is urgently needed in order to counteract the
materialism and skepticism that characterizes much
of the new literature that is flooding the book-
stores of Mexico. That the Mexican people are
going to read, is no longer in doubt; the only
question now is as to the character of the reading
that they are sure to do. It is a fact that few;
books of a character-building nature have been
offered the Mexican people. Most of the re-
ligious works that have been produced by the
dominant church of Mexico had to do with ecclesi-
astical subjects, with the history, traditions, and
doctrines of the church. There is a dearth of
literature having to do with Christian living and
the meaning of Christianity in the everyday re-
lationships of human life and experience.

4. Christian literature can claim the attention
of a far wider constituency than could ever be
reached by the missionary through personal con-
tact. Books and periodicals often have an entree
into homes that might be closed to visitation.
Where prejudices and fanaticisms would exclude
all direct efforts at evangelization, the printed
word affords a powerful instrument of access to
the heart and mind.

5. No need in our present program of work in
Mexico is more acute than this need of Christian
literature. It was my pleasure three years ago
to attend the meeting of our Mexican Mission at
Cuernavaca. The one theme that ran throughout
the six days that we were together was the im-
mediate necessity for reading matter that would
more effectively portray the beauty and the truth
of the gospel to the people of Mexico. This was
impressed upon me over and over by the mis-
sionaries. "We need literature for our Christian
constituency," they said, "Sunday-school helps,
program material for our young people and
women, commentaries for our ministers, devotion-
al books and sermons for the general develop-
ment of our spiritual life." "We need literature
for the non-evangelicals, also," they said. "We
need tracts for the masses, simple treatments of
Christian fundamentals for the common man,
Christian novels for young people, books on the
philosophy of Christianity for the intelligentsia,
lessons in ethics and in character building, and a
wide variety of books on Christian life and ex-
perience."

We do not say that all this can be provided by
one Auxiliary Birthday Gift; but this Birthday
Gift for 1943 will set our Mexico Mission well on
the way toward the realization of a dream that

Page 16

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

it has entertained for many years, the providing
of an adequate prog-ram of Christian literature
for the people of Mexico. We cannot overemphasize
the timeliness of this appeal. It affords th«
Executive Committee of Foreign Missions the
greatest pleasure to commend this Objective to
the women of the Church with whole-hearted
approval, and to enlist the loyal concern of every
woman in making this a notable contribution to
the furtherance of the gospel in Mexico.

*Executive Secretary of the Foreign Missions
Committee.

Our Presbyterian Heritage

Excerpts from the last of the Symthe Lectures
delivered at Columbia Theological Seminary by
Professor F. W. Loetscher, Ph.D., LL.D. of Prince-
ton Theological Seminary, March 6, 1943.)

* * * *

In their Confession of Faith the Presbyterians
have made a faithful corporate witness to the
Gospel message.

A creedless Christianity is a contradiction in
terms that sooner or later will reveal its true
character as a Christless Christianity.

Our Calvinism is the strongest citadel of Chris-
tian supernaturalism.

The Westminster Standards are eminently
Scriptural and are moderate and irenic in quality.
Within their spacious domain of evangelical truth
they welcome all who stand for generic Calvin-
ism. Central and regnant in their whole exposition
of the Gospel is the sovereignty of God. Better
than any other formularies they unfold the
theistic view of life in its utter dependence upon
God and present the Gospel in all of its potency.
They present a due emphasis on each of the
complimentary truths of Divine sovereignty and
human responsibility without professing to offer
a solution of the paradox.

From Calvin our heritage has received the
great truths of the autonomy of the Church and
the sole Headship of the Lord Jesus Christ. It is
the crown rights of the Lord Jesus Christ that
have been the chief concern of loyal Presby-
terians.

John Calvin really discovered the ruling elder
and gave him his place in the Church.

Our Presbyterian and Reformed Churches are
achieving their spiritual independence — a free
Church in a free State.

* * * *

While Luther would exclude from the mediaeval
worship only that which the Scriptures positively
condemned, Calvin would neither introduce nor
sanction in the worship of God anything except
that which had a Divine warrant from the Word.

Calvin insisted that language suitable to ex-
press spiritual emotions must accompany music
that one may worship with the understanding to
edification.

According to the Reformed Faith, the sacra-
ments are symbolic not artistic means of grace,
and no alien elements should obscure their Biblical
meaning. Like the Word they are to make truth
feed the understanding, stir the imagination,
quicken the emotions and move the will.

In cultivating dignity and beauty in worship
one ought to be on his guard to maintain that
which our Lord taught us: God is a spirit and
they that worship Him must worship in spirit
and in truth.

History is the handmaiden of Providence, the
priestess of truth, and the teacher of wisdom. All
history is but the incarnation of the Divine
purpose.

Piety without knowledge is about as useless
and as dangerous as knowledge without piety.

We have not been builders of great cathedrals,
but we have put up great schools and colleges
that have been the glory of our denomination.

The nations that have achieved the greatest
amount of civil liberty have been those most in-
fluenced by Calvinism.

Who promoted the first Protestant missionary
endeavor in this Western Hemisphere? John Cal-
vin and Admiral Coligny, who sent out a Huguenot
band to Brazil.

Calvinism led in the Great Awakening which
swept the colonies from Maine to Georgia in
the first half of the eighteenth century and saved
America for Christ.

Our Presbyterian bodies surpass all other de-
nominations in their gifts for foreign missions.
Our two denominations (Presbyterian USA and
Presbyterian US) preach the Gospel to more
people in foreign lands than any other evangelical
body.

We shall have true peace, peace with God,
peace with our fellow men, peace in our hearts
when we place God as definitely first as the
angels did in their Bethlehem chorus: Glory to
God in the Highest, and on earth peace, good-
will to men.

Only God is sufficient for us — that is the great
message of our Calvinistic heritage. And to Him
be all the glory — Soli Deo Gloria.

The Wrath Of God

By Daniel Lamont*

Modern theological thought has practically dis-
pensed with the doctrine of the Wrath of God
and has thereby ceased to declare the whole
counsel of God. It has pandered extensively to hu-
man pride and self-complacence by representing
God's love as something that cannot grow angry
with sin. Thus the Atonement is robbed of its
apostolic meaning and God fades away into the
nothingness of men's minds. For a God who is not
Judge of all and who does not react against hu-
man sin is not the living God but a non-existent
human construction. The Wrath of God which
is revealed from heaven is the dark background
against which is revealed the Love of God in the
Cross of His Son. God's Love delivers us from
His Wrath. Otherwise we can have no real, deep,
passionate experience of His Love. That is surely
the teaching of the New Testament, and the
sooner the Church returns to it, the better for
itself and for the world.

*Professor in the University of Edinburgh,
formerly Moderator of the Church of Scotland.
The Evangelical Quarterly, January 1943.

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 17

Woman's Work

Edited By Mrs. R. T. Faucette

Birthday Objective — Christian Literature For Mexico

By Janie W. McGaughey*

Leaves From A Diary Of A Very
Significant Visit

Because the Secretary of Woman's Work went
to Mexico in July 1941 as the ambassador of the
women of our Church to the women of our Pres-
byterian Church in Mexico, it is her privilege to
share with you some pages of her diary of those
meaningful days. There were truly many peak
experiences, "high" days, spiritually and physically
(at no time on the trip through Mexico were we
at an altitude of less than 5,000 feet, and some-
times as much as 8,000 feet.) There was crystalized
in our minds during that visit an idea which has
grown into the plan for our 1943 Birthday Offer-
ing, and so as we approach the Birthday season,
let us look at some of the word-pictures in that
diary which clearly portray a need we hope to
meet through the objective. Christian literature
for Mexico!

Cuernavaca — the "Montreat of Mexico": Such
a beautiful colorful town and how full of historic
interest! But the center of attraction for us is the
Presbyterian church where representatives from
churches in two Presbyteries are gathered for a
four day's intensive conference. Men, women and
young people have come there to study under the
leadership of some of the Mexican ministers, mis-
sionaries and several representatives from the
Presbyterian Church in the United States: Dr.
and Mrs. H. Kerr Taylor, Dr. and Mrs. J. L. Fairly,
Mrs. Andrew Dale and the Secretary of Woman's
Work. There are plenary sessions for all, then
group meetings where men and women study
separately their special responsibilities in the
church. It is in one of such sessions that Mrs.
Dale and I sought to talk with a group of conse-
crated, intelligent Christian women, all of them
outstanding Auxiliary leaders in our Mexico
Mission. Of course, always we must speak through
an interpreter, not knowing enough Spanish, and
this slows up considerably the process of discuss-
ing plans for Bible study, personal witnessing,
prayer groups, programs and other means for
Christian growth. As we displayed some of the
literature helps we had available from our Com-
mittee on Woman's Work, we saw wistful looks
on the faces of the women gathered there which
seemed to say: "Oh, if we only had some such
literature for our women." Of course, the leaflets
we had would not help them, for very few spoke
or understood English. As we talked on with this
fine group of Christian women in Mexico our
hearts burned with the desire to help make possible
some literature that would give to them and to
their fellow-workers needed guidance in Bible
study and other phases of their Auxiliary pro-
gram. An idea was being born!

Chilpancingo: Here we were guests in the home
of our dear Shelby friends. "Mex." (our pet name
for Margaret Shelby, and her father continue to
carry on a superb work through the Bible School
for boys who study there in the Shelby home.

With no evidence of complaint, but only stating
bare facts; they told us of the dearth of text
books needed so much for their Bible classes.
Manuscripts of helpful commentaries and other
texts so needed, had been prepared by several
senior missionaries, but there were no funds to
publish these. Again, we listened, and "the idea"
took further root in our minds. After meeting
with the Woman's Auxiliary of the church there
(this meeting was held in the home of Miss Alice
McClelland where Miss Yeaworth was now living
and carrying on the work of her dear friend who
had moved to a new station, real pioneer work),
we went to visit the chapel near the school built
with Auxiliary Birthday gift of 1929. The school
has been bought by the government and soldiers
are stationed there now. This statement of Miss
Yeaworth still rings in my ears: "When I go to
visit the soldiers, they beg me for something to
read. When I ask them what has become of the
tract I gave them, their answer is that they read
that and passed it on and now want something-
longer to read." What an opportunity for use of
Christian literature, we thought, and "the idea"
grew!

Toluca: What a lovely group of young women
are gathered in the Presbyterial Bible Training
School here under the leadership of our gifted,
consecrated friend, Senorita Emma Gomez- As we
visited classes here, the same need was noted —
need for more helpful texts. They are doing a
grand piece of Christian training with what they
have. But when we heard of the field work of
these students, the evangelistic visitations, the
Vacation Bible Schools of Children, the Camps
and institutes directed by the students under the
leadership of the regional secretaries, we had our
eyes really opened to the need for Christian
literature in all these phases of service rendered
by our fellow-Christians in Mexico.

(We turn now to the page which seems to sum
up "the idea" for there is not time to read from
every leaf in the diary:)

In Retrospect — Just Before Leaving for home:

After several hours' ride over the Pan-American
highway, we reached Mexico City again, returning
this time from Tasquila where we saw miraculous
evidence of the work of Mr. and Mrs. Richmond
McKinney as they serve the Otomi Indians. We
are reminded of our arriving in Mexico City just
two days ago after the drive over the mountains
from Morelia where we saw that beautiful sun-
rise. We cannot soon forget the sights at the
Morelia hospital: the faithful nurses, our efficient
and honored Dr. Coppedge, the patient patients,
to whom we longed to be able to talk. And fresh
in memory is our glimpse of the work in Patzuaro,
where Rev. and Mrs. H. L. Ross are doing a
wonderful work in their teaching of boys (similar
to the Shelby School and where we saw a similar
need for literature.) How can we ever forget the
three-hour Auxiliary meeting in Zitacuaro, where

Page 18

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 194;

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it necessi
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groups of women from miles around came at the
invitation of their loved leaders, Miss lona Smith
and Miss Eufemia Manjarrez (our "Miss Pema,")
to meet the visitors from the States. We remem-
ber now their stories of how they do personal
work among their friends, seeking to win them to
the living Christ who means so much to them.
The same refrain ran through each visit — "How
they need Christian literature! How much more
fruit for the Master could be harvested if these
faithful servants of His had adequate literature
for their ministry in Christ's Name to men, wom-
en, young people and children of Mexico!" We
return to the States now with more than an
"idea." It is a conviction.

An Addenda To The Diary
An idea — a conviction — a fact! Others saw thi
need, the Mission made the request, the Executiv
Committee of Foreign Missions approved, th
Committee on Woman's Work and the Woman
Advisory Committee were led of God to accep
the challenge and now for our 1943 Auxiliar;
Birthday Objective we have the privilege of bring
ing our love gifts to make possible more adequat
Christian literature for our friends in Mexico! W
believe God will richly bless and use our Birthda
offerings. Let us give generously, dedicating ou
gifts through prayer to the glory of God!

"Secretary of Woman's Work.

The Church And The State

By Judge C. Ellis Ott*

As a member of the General Assembly's Com-
mittee on Social and Moral Welfare, and in
connection with the proposed report of the Com-
mittee to the next Assembly on the duty of Chris-
tians in time of war and in preparing for the
peace, I submitted my views to the Committee
for consideration, the following article being-
taken almost verbatim from those views.

It has always been my view that permanent
social, economic and political reforms in society
can only be accomplished through a reform of
the individuals who compose that society and who
mold its opinions, formulate its policies and di-
rect its affairs. The place that the Church occu-
pies in that social, economic and political reform
is in making better men and women, men and
women who are conscious of their own sin and
need and who endeavor to inculcate in their lives
the spirit of Christ and let that spirit be the rule
and guide in all of their relationships and in the
formulation and execution of their plans. In this
way are they fitted by the Church to be a city
set on a hill, a light on a bushel, and made to
serve as the salt that preserves and purefies the
whole social structure.

How much easier would be the reforms which
we all desire in our national life if the fifty-five
million or more professing Christians in the na-
tion exemplified in their lives and in their social,
economic and political relations the principles
taught us by the Head of the Church? Would we
not have a much different kind of world in
which to live if the six hundred and ninety million
or more Christians were possessed with the spirit
of Christ and motivated by His example and his
teachings? The Church does have a large place
to fill in making good citizens. That mission is
more a result of the work of the Church rather
than a function of it. To work, preach, teach,
pray and serve day in and day out to convert
individual men and women to Christ and keep
them built up in the Christian graces does at
times seem to be a slow, tedious and endless
process, with no great amount of outward glory
and display, yet that seems to be the way pro-
vided for the Church to bring Christ and His
religion to the world.

The danger to the Church in making deliver-
ances, through its highest court, on questions
that lie within the economic and political field,
as was said in the Address sent out by the first

Assembly to all the Churches throughout tb
Earth, is in those instances where moral duty
conditioned on a political question. Said this Ac
dress; "Under the pretext of inculcating dut;
the Church may usurp the power to determin
the question which conditions it, and that
precisely what she is debarred from doing." Th
is the danger which I see in the tendency of th
Church today in injecting itself into politic
questions in an effort to give forth pronounc
ments on moral questions that are conditioned o
political issues. The Assembly of our Church
1899 (Min. p. 423), refused to give its offici
endorsement to the forthcoming Peace Confe:
ence to be held at The Hague, not because ov
Church was opposed to peace movements, but b
cause the question was a political one, the solutio
of which was and still is one to be solved, w
hope, by Christian men in their proper capacil
as citizens of their respective nations. The divide
opinion in previous Assemblies in recommendir
or refusing to recommend the passage of laws 1
regulate the liquor traffic, and other simih
matters, shows how keenly aware our Church hi
been of the danger of projecting itself into que
tions having a political angle.

On the other hand, our Church has not hes
tated to go on record, through its highest com
in denouncing sin and the evil habits and pra
tices of individuals which retard or destrt
spiritual growth, such as intemperance, profanit
gambling and immorality. In my opinion, the;
four evils deserve a place in any report on soci
and moral welfare — both in peace and in war-
as they are so destructive of spirituality.

While it is the duty of a Christian as a citiz«
of his government to vote and use his influen
as he deems best in suppressing or regulating tl
traffic in and use of intoxicating liquors, that
a matter for him to decide for himself aft
prayerful consideration of the means and mea
ures proposed or as the situation in his ov:
county, state or nation may justify. His duty
a church member and professing follower
Christ goes deeper and involves not only his ov
spiritual welfare, but also throws on him t"
duty of setting a good example to others 1
abstaining from the use of a beverage that
calculated to destroy his own usefulness, as Wi
as lead others to moral and spiritual deca
More than half the adult population of our cou

Jl Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 19

try belong to some branch of the Christian
Church, and if these members had the will and
j, the conviction to refuse to participate in the
jl drinks so commonly served at social functions, in
,1,1 the home and at public gatherings, how much
„ less would be the drunken parties and night
j| revelries that have disgraced our country for the
^ past few years.

ai Profanity is not only a violation of one of the
If Ten Commandments, but it is one of the most
la common practices of our time — even among
01 church members. It is one of the worst of evils
because it destroys reverence for sacred things
and deadens the spiritual faculties. It ranks as
one of the most inexcusable evils. The sin of pro-
_ fanity is nothing new. It is prevalent at all
times, but seems to increase during war and
national disturbances. It became such a wide
spread evil during the Civil War that the As-
sembly of our Church in 1862 (Min. P. 36) found
it necessary to condemn the evil in no uncertain
terms.

't Gambling involves moral turpitude, and is a
sin; it creates a desire to take from another
something of value without giving anything in
t) return, thus creating a morbid appetite for speedy
ii gain, and injuring the moral character of those
who participate in the vice. The Christian who
participates in gambling or condones the practice
lends the appearance of respectability to it, thus
breaking down or relaxing public conscience which
should condemn the evil.

Immorality increases during war and leaves
as one of its most destructive effects a lowered
moral standard and a breakdown in the home
and marriage. The Christian should strive in every
way possible to keep his or her life pure and
clean by thinking on those things that are pure
and honorable, as the Apostle says; also, to up-
hold and support a good public opinion on the
proper relationship between the sexes, and main-
tain those ideals and sentiments which have
served as the very basis of the home and civili-
zation.

Race prejudice, economic injustice, religious
intolerance, wrongs and evil practices in govern-
ment will never be entirely eliminated, but they
would be greatly improved if we could measure
up more' fully to the profession we have made
as followers of One who set the only perfect
example.

As to the form of the agreements and
covenants to be set up for the peace after the
war ends, this is a question that involves both
national and international implications. The Church
with its various branches and organizations
cannot set itself up as a peace conference to
solve the complicated political and economic prob-
lems that will project themselves into the dis-
cussions, maneuverings and contentions that will
inevitably accompany the setting up of a frame-
work for the peace.

It was alarming to see in the public press of
February 15th the report of a world council of
churches assembled at Geneva, supposed to repre-
sent many Protestant churches, there engaged in
a controversial discussion of what form the ma-
chinery for peace should take on purely political
and economic questions, such as national bound-
aries, the kind of government that should be set
up for each nation, the colonial system, trade
restrictions, social security, and other questions
which would be perfectly appropriate in an inter-

national peace conference, or even among Chris-
tian men assembled in a conference called to dis-
cuss such questions, but not as representatives
of the Church. If the Protestant Church permits
itself to become involved in attempting to solve
world wide economic and political problems, seek-
ing to advise and direct the systems and policies
to be established, we will find our Church in the
position of another great branch of the Christian
Church a few centuries ago whose practices and
policies along that line were the principal causes
leading up to the Reformation.

There will be many honest differences of opinion
among Christians as to what form the peace
framework should take, and the Church cannot
assume the authority of indicating to them what
particular form or plan should be set up for
the peace. There will be many sincere Christians
who will hesitate to see our country surrender a
portion of its national sovereignty to an inter-
national organization whose membership will rep-
resent a diversity of interests, and, as is not
unlikely, may be constantly shuffling for ad-
vantage to one or more nations represented,
while other Christians, equally sincere, will be
willing for our government to entrust greater
power to the international organization, whatever
it may be. The Church is in no position to dog-
matically condemn or approve either isolationism
or internationalism, whatever these terms may
mean.

Practically all Christians agree that there
should be some kind of co-operation among the
nations of the world to adjust differences and
injustices and protect the minorities and the
weaker nations, as well as preserve the peace.
Just what part of this co-operation will be volun-
tary and what part will be compulsory is a matter
that will require deep thought and careful plan-
ning. No agreement, pact or league will eradicate
injustices, inequalities, national selfishness and
aggression, nor prevent war, unless there is back
of these arrangements a people in each nation
who desire peace and who themselves do justly
and insist that all grievances and differences be
adjusted among the nations by orderly processes
as the differences among individuals are now re-
quired to be submitted to impartial tribunals.

We are familiar with the story of the dispute
between Chile and Argentina over a boundary
in the early part of the present century. The two
nations were preparing for war, but were finally
persuaded to submit their disputes to arbitration.
The dispute was satisfactorily adjusted, and the
good women of the two countries planned a peace
monument to be made from melted cannon. The
statue was placed on the summit of the Andes,
and is called the Christ of the Andes. It repre-
sents Christ holding in one hand a cross and ex-
tending a blessing with the other. His figure
rests on a globe of the world, and on a tablet
below are these words: "Sooner shall these
mountains crumble into dust than shall the peo-
ple of Argentina and Chile break the peace to
which they have pledged themselves at the feet
of Christ the Redeemer."

It is with this spirit alone that the peoples
of the world can be bound to a lasting peace.
Any agreements, pacts or leagues that may be
confected must, if they are to keep us from
recurring wars, rest on the Christ of the World.

Bpgalus^, La.

Page 20

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

What Is Progress:

By L. Nelson Bell M.D.. F.A.C.S.

The age in which we live has been spoken of
as the age of progress. The scientific discoveries
of the past fifty years have so revolutionized our
way of living, made so many things easier and
more pleasant, and opened up vistas of even
greater possibilities in the future, that we are
prone to accept as an established fact that all
is in a state of progress and that we are being
borne on a tide of achievement which will eventu-
ally lead to a way of Utopian life.

The aim of this editorial is to prove that the
only progress in this world worthy of the name is
the progress of the individual soul away from sin,
in all of its implications, and back to God thru
faith in His Son as personal Savior.

In no realm of scientific endeavor has there
been more progress than in the field of surgery
and medicine. Beginning with aseptic surgery
under Lister and down to the startling and bril-
liant results in the use of the sulfanomide drugs,
and even more recent pencillin, the modern
achievements made possible by these discoveries
are marvellous. The future probably holds even
more wonderful discoveries. But, while lengthen-
ing the span of life, alleviating suffering and
bringing hope and physical strength to many who
in past generations were doomed to immediate
or lingering death, the fact remains that these
discoveries do not and never will touch the heart
of the problem, the cause of death, which is sin
in the heart.

Today, modern treatment of venereal diseases
is revolutionary and the results brilliant. This
progress in science tho does not touch the lust
in the heart which lies at the root of the social
vices. The progress necessary is a turning back
to the One to Whom David prayed, "Create in me
a clean heart oh God." The "progress" of modern
psychology shows the physical dangers of a
promiscuous life on one hand and on the other
offers the physical cure. At best this is a static
situation, but, when one turns from the worldly
conception of vice (cause, effect and cure), to
the Lamb of God who cleanses the heart, that
is progress.

Again, modem science has so greatly contribut-
ed to mechanical perfection that the entire world
has been contracted in size beyond belief, — "72
hours the longest distance from New York by
plane," is a reality, while the radio, with its
amazing development we accept as a matter of
course. But, while opening up new possibilities for
promiscuous life on one hand and on the other
the spread of the Gospel, this scientific progress
has not brought men one step nearer God. It is a
true saying that while methods of harvesting
have improved since Ruth's time, we still have
not improved on Ruth.

In methods of education there has been
progress. That is, more knowledge can be ac-
quired in a shorter period of time. Many gram-
mar and High School students today understand
mechanical and other problems we but dimly
grasped in College in a past generation. But, one
can hardly affirm that this knowledge is drawing
the children of this generation closer to God.
Despite Paul's warning we find a generation in-

creasingly wise in things which are evil. Even
secular agencies are beginning to realize that
education alone, without spiritual and moral
stamina to control and put to a proper use the
scientific knowledge of our time, is proving and
will increasingly prove a menace to civilization.

Theological education has not entirely escaped
this weakness in modern pedagogy. Too many
men graduate without a thorough knowledge of the
great source of their commission, the Bible. Too
many hours are spent on the social and economic
maladjustments of our day without an adequate
study of the need for individual redemption. Too
many days are spent reading books about the
Bible, rather than the Bible itself. Only too often
books which contain much that is true, along
with the poison of unbelief, are given these young
men to read, without safeguarding comment. One
graduate student told the writer he was given
many such books without professorial counsel or
warning, and, he remarked, "This has been the
undoing of some of our most promising men."

A theological professor recently asked a close
friend why he was not enthusiastic about modern
seminary training and his reply was, "Because so
few of your graduates know how to deal with
a lost sinner who needs a Savior." This professor
is a true man of God and this criticism was re-
ceived in real humility and will, we believe, result
in real progress in that man's teaching and work
in that Seminary.

The desire for Church union is felt by many
to be evidence of progress of the Church. Unless
this is qualified by stating that union must be
based on a like faith in the essentials of the
Gospel we would challenge the belief that union
is progress.

In our generation there is an increasing evi-
dence of unity among men and women of like
faith, but connected with divergent groups and
denominations. This unity lies in a like precious
faith, relegating to the realm of lesser importance
the differences between these groups. We are
convinced that this is the unity about which our
Lord spoke in the 17th Chapter of John.

This unity is in strong contrast to that found
today among men who think outward union
paramount and look on soundness of doctrine as
nonessential to union. In taking this position they
forget that the Scriptural order is first pure,
then peaceable.

Let our Southern Presbyterian Church face this
problem squarely. Will union with the Presby-
terian Church in the U.S.A. be a progressive
action? If so, then we should proceed to consum-
mate this union. On the other hand, if such a
move is one of retrogression, rather than prog-
ress, we should realize this and resist every
move in that direction until such time as the
present moral barriers are removed.

To say that our brethren in the Northern
Church are fine Christian gentlemen, worthy of
our affection, trust and cooperation, sounds like
a worthy position. However, the official actions
of the majority of these brethren during the past
ten years clearly indicate that they do not con-
sider soundness of doctrine as of prime im-
portance. In taking this position they have gone

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 21

contrary to the clear implications of our standards
and called the essential facts of Christian doctrine
"theories," which may be accepted, or not, ac-
cording to the individual desire of the individual
minister.

In our judgment, this is ecclesiastical anarchy,
the very antithesis of progress.

Here are some of the facts, — The 1910, 1916
and 1923 Assemblies of the Northern Church de-
clared the following five minimum doctrines of
the Church to be essential.

1. Inerrency of the Scriptures.

2. The Virgin Birth.

3. The Vicarious Atonement.

4. The bodily resurrection of our Lord.

5. The actuality of the miracles of our Lord.

In taking this position the Northern Church was
standing on the sure foundation of the Word of
God. But, this position was challenged by about
1300 ministers in that Church in what has since
become known as the Auburn Affirmation. These
men denied these doctrines to be essential to
ordination.

Since that time the men who signed the Au-
burn Affirmation have been brought more and
more to the fore in the official and semi-official
positions in that Church, showing conclusively

that the majority in that Church agree with them
that these precious doctrines are not essential.
This statement of the situation in the Norhern
Church is based on the facts in the case, not on
hear-say. This being true we Southern Presby-
terians must answer the question, Will union under
these conditions be progress, or will it be a tragic
mistake?

One other very deterring factor is that union
would not be union, it would be absorption. As
true as that is, we believe union could be defended
if the basis of that union was a like faith in
these soul-saving doctrines of the Church. Such
not being the case let our Church stand like a
rock for these doctrines, even if it means stand-
ing alone. History has proven again and again
that it is not numbers which count, but a few,
who are right.

The progress which the world so greatly needs,
and to which our Church can make a definite and
lasting contribution, is that progress which accepts
the "foolisness" of the Gospel message and ac-
knowledges the stumbling block of the Cross as
the only stepping stone to eternal life. In taking
this stand we will certainly be classed as re-
actionary and narrow by some, but the fruits of
this position will bring a blessing to us and our
nation which will last for eternity.

FAITH

By A PUgTim

Faith is one of the most beautiful words in
the English language. It combines two of the
most valuable activities of the human intellect:
Belief — believe on the Lord Jesus Christ and
thou shall be saved, — bringing peace to the soul,
and Trust — trust in the Lord and He will bring
it to pass, — destroying anxious care which so
often affects the happiness of Christians. The
name itself comes from a Latin word meaning
trust, therefore an important factor in Faith,
cast thy burden on the Lord He will sustain you.

In the great plan it was never intended that
our stay on earth should be all joy and pros-
perity. The sun cannot always shine, the clouds
must gather and "into each life some rain must
fall." Many Christians have believing faith and
yet not trusting faith. I was once greatly dis-
turbed by the work of my lifetime going upon
the rocks and night after night lay planning,
often thrashing over and over the same old straw,
a prey to anxious care. Then a ray of light broke
through the darkness as I said to myself "You
believe in God and the Bible as a Christian and
know that your immortal soul is safe. The Bible
tells you to cast your burden on the Lord and
He will sustain you. Why do you not trust your
Heavenly Father as in childhood you trusted your
earthly father. Then I told Him all about it and
like Christians burden at the Hill of Difficulty my
burden rolled away and the peace that passeth
understanding came and has never left me and
there are no more sleepless nights. Faith is not
only the saving grace but also the comforting
grace when we trust as well as believe.

It is so easy in our life, living in the world, for
us to let worldly views shape our Christian views.
It is easier to see the lost diamond in the gutter
than to see the diamond, the immortal soul, in

the jail bird whose crime arouses our i-ighteous
wrath and indignation. Yet the thief on the cross
went straight to Paradise, forgiven. Next to faith
in God we should have faith in man. After John
Bunyan and then later his Pilgrim's Progress,
how can we doubt, and how can we Christians
shake off the great responsibility upon each one
of us to tell the glad tidings.

Faith is the saving grace. The promises of God
to us rest upon it. In the storms of life it is our
refuge. The world cannot give it, — the world
cannot take it away. A few years ago a very old
man stood on a street in Baltimore, his dress
and general appearance indicated a man of
wealth and refinement but his countenance was
a picture of agony and woe. A gentleman passing
stopped and said "my friend are you in trouble
and can I help you?" "0" the old man replied,
"I've forgotten my way home, I've forgotten my
own name, and I pray I may never forget the
name of Christ my Saviour." — S.B.W.

PENTECOST

"Early in the Great War (Number 1) a neutral
observer criticizing the position of the Allied
Forces in France, remarked, 'At present the allied
armies are strategically competent, but dynamically
ineffective.' Pentecost made the Church both
strategically competent and dynamically effective.
From that day, the growing Church undeniably
had the power of God behind it. In every respect
of its life and work this power was manifested.
There was an obvious transition from reliance
upon human ability, human talents, human learn-
ing, and human credentials, to dependence upon
the working of the Holy Spirit. We may illustrate
the fact by a contrast. Looking at the Church to-
day one is struck by its powerlessness. It has men

Page 22

THE SOUTHERN PRESBYTERIAN JOURNAL

Apr. 1943

of intellect and multitudes of saints. It organizes
itself for social service as well as the ministry
of the Word. But the most enthusiastic of us
would not claim that it inspires the world with the
sense of power. There is a want of inspiration
and effectual moral authority. One who knows
the present position says, 'This want is associated
with the fact that men no longer believe in the
existence of the Spirit in any effective practical
way. They believe in God the Father, and they
are reverent; they believe in the Saviour, and the
Church numbers among its members millions who
humbly try to follow in His steps; but for all
practical purposes they are like the little band at
Ephesus who had not so much as heard that the
Holy Spirit was given, and, lacking the inspiration
of such a belief, they are weak and wonder why.
It was the discovery of the Holy Spirit on that
memorable morning which sent the Infant Church,
despite its weakness in members, organization
and influence, on a career of conquest challenging
a world which was even more unfriendly to the
Christian message than our world is today, and
yet winning such triumphs for the Gospel as to
make the first forty years of the Church the most
glorious period of Christian history. It is the in-
ward presence of the Holy Spirit which makes the
difference between the Church then and now."

— By J. I. Brice.

Dunkirk Did A Lot
For Him

On a train to Liverpool a Christian worker
himself in a crowded compartment seated near
two soldiers, one a private, the other a sergeant
in his middle thirties. The private was a young
lad, ruddy and open of countenance. The Chris-
tian worker's heart went out to the boy, and
he engaged both of the soldiers in conversation.
To his surprise he discovered that they had been
through the ordeal of Dunkirk. The younger man
appeared particularly happy and cheerful; ap-
peared to look on life as though it were to him
a rosy morn. The civilian said to him, "You -went
through that terrible experience of Dunkirk, yet
you seem so happy and cheerful." "Oh sir,, the
boy said, "but Dunkirk did a lot for me." "A lot
for you? What did it do?" "It brought me to
Christ. While I was right in the midst of that
conflict, I trusted Him as I had been taught. I
was saved, and have been rejoicing in Him ever
since."

One of the bright pages in the dark story of
the war is the way many have been turning to
the Word of God for light and help in this
time of trial. In the reading of the New Testa-
ment many a soldier, many a sailor have come to
understand that the most important question of
all, the question of a man's eternal destiny, is
settled when one confesses himself a sinner be-
fore God and cries out to Him; "God be merciful
to me a sinner and save me from my sins for
Jesus Christ's sake." For the New Testament tells
in words clear and plain that Christ came into
the world to save sinners, to give His life a ran-
som for many, to suffer for sins the just for the
unjust that He might bring us to God. "He is able
to save unto the uttermost all that come unto
God by Him." — The Sailor's Evangel.

My Pastor*

Thank God for my pastor.

He is not much of a mixer. He is not a mem-
ber of one of the luncheon clubs. Except when
there is sickness or distress he does not visit
very much. He is not an able man with young
people and in a social gathering he seems just
a little ill at ease. He is, personally, not par-
ticularly attractive to men. Ordinary conversation
does not come easy to him although he is one
of the most deeply read men that I know.

But — when I go to Church, and only sickness
can keep me away, I know that I will hear a
message from the Bible which will stir my soul.
His prayers are such that I find myself praying
with him and he expresses the spiritual longings
of my heart and lifts me nearer the One who
hears and answers prayer.

His sermons are from God's Word, backed by
the authority of "Thus saith the Lord," and I
forget the speaker in the joy of knowing that
God is speaking to me. Under this preaching I
learn more about the Bible and it becomes a
living Book and I want to read and know it
better myself. Strange, some may think, his
preaching attracts and holds young people and a
large number have gone from our church to serve
the Lord in other fields. Strange too, men com-
prise about half of each congregation.

In this war he sees God's chastisement and
hears God's call for us to return to Him and His
Word. He spends many hours in prayer and
.study. Week after week he shows us the love and
mercy of God in giving us the Saviour. We see
that He is the only Saviour, the only One who
can change a man's heart by regeneration so that
political and racial and economic problems can
be solved. He makes me want to help in these
terrible problems and shows me how I can
help — by doing all I can to make this Saviour
known.

Thank God for my pastor. — An Elder.

■Contributed to The Southern Presbyterian
Journal.

BOOK REVIEWS
"Our Lord"

An Affirmation Of The Deity Of Christ
By William Childs Robinson

Published By Wm. B. Eerdmans Publishing C.
Grand Rapids, Mich. Price $2.00.

This monograph by Dr. Robinson treats on an
old and familiar subject in a fresh and stimulat-
ing as well as convincing fashion. The need for
a comprehensive, yet concise, treatise such as this
mu.st be evident to Christian leaders today. The
movement back from humanitarianism needs the
guidance that a volume like this affords. There-
fore, it is most timely.

Again, Dr. Robinson has prepared a volume of
exceptional merit for the use of the average col-
lege student. There is a clarity of statement sup-
ported by sufficient evidence that is remarkable
for a volume of only 239 pages. The thorough-
ness of the treatment is satisfying to the inquir-
ing mind. A mastery of the contents of this book
will go far to sustain Christian conviction and
faith.

Here, in short, is a book suited admirably to

Apr. 1943

THE SOUTHERN PRESBYTERIAN JOURNAL

Page 23

the needs of young people and teachers of youth.
But it is also valuable for all who would know
and be able to give a reason for the faith that
they profess. Its wide circulation now would do
much to meet the bewilderment so common every-
where.

This reviewer would like to add to this appreci-
ation a paragraph from a letter from a graduate
student at Princeton Theological Seminary: "Dr.
W. C. Robinson's book 'Our Lord' is one of the
books in Princeton's 'Star Library'. There is a
group of about five hundred books covering a
wide field, which are considered the best in
their respective fields. Dr. Robinson's 'Our Lord'
and Dr, WarfieWs 'Lord of Glory' are the only
two on their subject in the group."

— Duncan G. MacLennan.

The Guidance Of The Apostolic
Church By The Holy Spirit

A STUDY OF PRINCIPLES

By Alexander Fraser

Distributed Free By The Evangelical Fellowship,
Inc., 100 Diamond Street, Pittsburgh, Pa.

The author's purpose in writing this book is
to awaken the church to the realization of the
leadership of the Holy Spirit. He very clearly
shows us how it may be realized by summing up
the high lights of the Holy Spirit's work in the
infant and advanced stages of the Apostolic
Church and in comparison shows us the Churches'
need today of the Holy Spirit's guidance.

The Church of today and the Apostolic Church
are much alike in comparison and the aim and
ideals of the Church are still the same as in days
of old. In evangelism, in missionary activity both
at hom^ and abroad, in freedom from Jewish
legalism, in Prophetic teachings of the Holy Spirit
and in the organization and unity of the Church
is this similarity brought forth. The Apostles were
confronted with many problems and the Holy
Spirit guided them through all hours of strife
and trials. The Church today, too, can look to the
Holy Spirit for leadership and guidance through
the many problems which are ours because of
sin.

In reading this book one appreciates more the
perpetual work of the Holy Spirit and is en-
couraged to rest upon His never failing guidance.
He is our pilot directing us through the rocks
in the stormy seas of life.

Christ In His Suffering

(Volume I)
By K. Schilder, Ph.D.

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. Price $3.00.

Author Schilder introduces us to Christ's suffer-
ings in His triple office of Prophet, Priest, and
King with profound insight and in scintillating
style. As we begin this volume we immediately
admire the author's homiletical technique and
exclaim. What a preacher! We read further and
observe his marvelous expository gifts and we
are forced to confess. What an exegete! We read
still further and are impressed by his theological
grasp and affirm. What a theologian!

This first volume begins with the incident in

our Lord's career when Peter endeavored to per-
suade the Saviour not to go to the cross. Dr.
Schilder analyzes Christ's answer to Peter, and
points out that in reality it was Satan who was
trying to interfere with Christ's work as our
Priest, who was to offer Himself for our sins and
reconcile us unto God. Every detail of our Lord's
Passion is dealt with from this point through the
Redeemer's experience in Gethsemane. Closing
his analysis of Christ's sufferings in the Garden,
the author remarked, "We now leave Gethsemane
with our eyes fixed upon the isolated Christ. We
know that in God and in the eternal good pleasure
our redemption is sure. For nothing man could
give, not even the aspiration of a passionate long-
ing for Christ which trembled in human souls,
qualified Him for the sacrifice. He ignited all
His incense alone. He dwelt in His absolute iso-
lation, and His own flame alone reached up to
Heaven. His own arm alone acquired salvation."

Today there is a growing recognition of the
person and presence of Satan in the world. Too
long Satan's presence has been either denied or
ignored. Dr. Schilder is not such a blind or stupid
guide. He points out with remarkable clearness
that Satan was Christ's most formidable enemy
during His Passion Week. He writes, "As Christ
enters the room of the Passover to celebrate the
sacrament with His disciples for the last time
under the shadow of the Old Covenant, Satan
steals in beside Him. This is not the first time
that the Satanic element has revealed itself in
the history of the passion. But the feature that
distinguishes the present manifestation of Satan
from His previous interventions is that it ac-
centuates the contrast between the divine and
the Satanic influence upon the human life of
Jesus. Formerly, the Satanic element imposed
itself upon Him; now He Himself beckons it to
come out, constrains it to reveal itself. Then Christ
said: "Get thee behind me, Satan." Now He says:
"Satan, come forth."

This book should be read by every Christian
minister prior to each Communion Service. The
preacher who bathes his soul in the devotional
atmosphere of this reverent study of our Lord's
sufferings will be a better man and a stronger
preacher of the gospel. The minister or layman
who reads this first volume will be eager to
procure the other two volumes in this penetrating
series on the work of Christ for our salvation.

— John R. Richardson.

The King Came Riding

By Bernard J. Mulder

Published By Wm. B. Eerdmans Publishing Co.
Grand Rapids, Mich. 1943. Price $1.00.

This is the book for the present hour of unrest
and uncertainty and questionings. It furnishes the
spiritual flood that gives fortitude to those who
are following the King, through these crucial days.
Those who peruse its pages and follow the thought
paths of the author will be richly rewarded.

Dr. Mulder has revealed in language striking
and forceful the Majesty and Kingliness of our
Lord Jesus Christ. His strict adherence to the
Biblical records is heartening, and that he knows
whereof he writes is revealed in no uncertain way.

He has packed into nine chapters spiritual
vitamins that are soul-enriching. These medi-

Page 24 THE SOUTHERN PRESBYTERIAN JOURNAL Apr. 1943

tations feature various phases in the closing
months of the life of Jesus, and as one reads each
chapter the title of "The King Came Riding" is
found to take the major theme. Every act of Jesus
reveals His Kingship. No one could carry a Cross
Like Him. He is a new type of Sovereign as He
rides the ass's colt into Jerusalem.

His behavior in Mary's house, the Kingliness of
His own holy nature, His conduct in the garden,
He must go on, and further, and deeper, into the
complete yielding of the Father's will.

The centrality of His Cross, His magnanimity
reaches its high-water mark at Calvary. He makes
the cross become the throne and the tomb. He
enters; He is buried, thereby sanctifying this ex-
perience for all His followers. The result is that
death is mastered, and the grave has lost its vic-
tory.

And the Idle Tale is a chapter rich in truth and
beauty. In the final chapter one is gripped and
overpowered by the challenging cry: "If any man
will come after me, let him take up his cross and
follow me." Whoever does is a brother of Jesus.

By all means read this thought-provoking
book.

Reviewed by: Ellsworth Erskine Jackson, Min-
ister of Market Square Presbyterian Church, Phil-
adelphia, Pa.

Hymns That Endure

By W. Thorburn Clark

Published By The Broadman Press,
Nashville, Tenn. Price $1.00.
One of the richest treasures of the Christian
Church is her hymn book. The Christian who is
willing to spend a little time with the classic
hymns of Christendom will soon become a finer
Christian. The Christian who neglects these price-
less gems of Christian literature is impoverishing
his soul. A good guide is helpful in interpreting
the hymns we sing. Such a guide is Dr. Clark, the
author of this book, on the hymns which have
endured through the centuries. He gives us the
interesting history and background of twenty of
our; choicest hymns without burdening the reader
with technical details. This volume is designed to
serve many useful purposes. It may be employed
as a devotional aid. It may also be used profitably
in a series of Sunday evening or midweek services.
Every chapter in this book will move the reader
Christward. — John R. Richardson.

They Made Him Christ

By Walter P. Bradley, Ph.D., Sc.D.

Published By The Christopher Publishing House,
Boston, Mass. 1942. 384 Pages. Price $3.50.

Books about Jesus Christ are without number.
Books that confirm the historic Christian view of
our Lord are rare. They Made Him Christ is not
of this class. There is nothing new about the book.
Nor does it reveal unusual scholarship. Credit is
due the author for his frankness. Unbelief is sel-
dom frank in its popular utterances. It has greater
success with the language of faith.

The author's thesis is plain from the beginning:
"The great transformation whereby Jesus of
Nazareth, successor to John the Baptist as herald
of a coming Messiah, himself became recognized
as the Messiah, the Christ, the Son of God." Jesus

did no more than proclaim a coming Saviour. He
was no more than John the Baptist. His disciples
and time made Him Christ. This is discovered in
the gospels' "contradictory statements and impli-
cations concerning him." The gospels, to be under-
stood, must be arranged in the following order:
Mark, Matthew, Luke, John. John's Jesus is the
complete development of Mark's. The idea of the
Christ, the Son of God, originated with the Per-
sian Zoroaster and became a part of Judaism dur-
ing the Exile. Paul, the first Christian, took up
this idea and applied it most successfully to Jesus.

It is not the purpose of this review to answer
such an argument. It is enough to remark that
the author begins with an assumption of the im-
possibility of the supernatural. He sets up every
man as his own authority. He apparently has never
seriously considered the conclusive argument of
J. Gresham Machen's The Origin of Paul's Re-
ligion.

The author concludes with a consideration of
the worth of a Christless Christianity. The Good
Life remains. That is of man's own making. It is
not rooted in orthodox Christianity. Left also are
the "teachings of Jesus." The only loss is Christ-
ology. That is a "loss which to many will bring
immense relief." But he who has known a holy
God, the bitterness of sin, the terrible fact of his
own inability, finds value in nothing less that a
Christianity with a Christ who is wholly God.

— Adrian De Young.

Christianity And
International Order

THE CHURCH'S TASK

The International Review of Mission for Oc-
tober, 1942, carries an able and realistic dis-
cussion of Christianity And International Order,
by Heinz Golzen, Dr.Jur. of Gottingen and Dr.Th.
of Basel. Dr. Golzen is especially well prepared to
write this article. As a Prussian officer in the first
World War he gave an arm for the Fatherland
and was converted to the Christian Faith. As a
Doctor of Jurisprudence he held a high position
as judge in Berlin until the race law removed
him. The same exclusion kept him from appoint-
ment as a German pastor after he had completed
the study of theology and compelled him to go to
England to earn a living. Golzen writes from his
intimate knowledge of Central Europe, from a
realistic realization of total depravity and from a
wide acquaintance with history. For example, he
points out that the Holy Alliance of 1815 was
used by these "Holy Allies" for the persecution of
one another's fugitive Liberals and for the sup-
pression of the Hungarian and Polish nation, all
in the name of Jesus Christ. Golzen closes his ex-
cellent discussion with the following statement of]
the Church's Task:

"It is here that we approach the task of the]
Church. Faith, the vehicle of the Holy Spirit,]
comes by hearing, and hearing comes by the word!
of God, and to preach the word of God is the taskj
of the Church. In fact, this is all that the Church!
can do for a better order of the world. If she does!
it with all the grace that God bestows upon her, I
it may please Him that His Word and Spirit willj
lay hold of those responsible for the new order inj
the world, and this is the Christian hope for the!
future." I

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